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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Moed Katan 8



(a) The Beraisa learns from "u've'Yom Heira'os ... " that there are days on which the Kohen is forbidden to examine the 'Metzora'. Abaye learns this from the extra 'Vav' in "u've'Yom". According to Rava - the entire word "u've'Yom" is superfluous.

(b) According to Abaye, the word "Yom" itself is needed to teach us that the Kohen may only examine Tzara'as by day and not by night. Initially, Rava learns this from "le'Chol Mar'ei Einei ha'Kohen". Abaye learns from there - that a Kohen who is blind even in one eye is not eligible to examine Tzara'as.

(c) In fact, Rava agrees with that. So he preclude night-time (the previous Derashah) - from the Pasuk "ke'Nega Nir'ah *Li* ba'Bayis" 'Li ve'Lo le'Ori' (meaning that the Kohen is able to see the Tzara'as with his eyes and does not require artificial light).

(d) Abaye requires two Pesukim ("ke'Nega Nir'ah Li ba'Bayis" and "u've'*Yom* Heira'os ... ") to preclude night-time from the examination of Nega'im - "ke'Nega Nir'ah Li ba'Bayis" for Tum'ah that is *not* from the Metzora's body, and "u've'Yom Heira'os ... " that *is*.

(a) The purpose of 'Likut Atzamos' (collecting the bones of one's parents) - is to re-bury them in the family sepulcher.

(b) Rebbi Meir permits Likut Atzamos on Chol ha'Mo'ed on the grounds - that it results in happiness.

(c) Rebbi Yossi maintains that Likut Atzamos causes a person pain.

(a) 'Lo Ye'orer al Meiso' means - that one may not hire a professional eulogizer to make a fresh eulogy within the thirty days before Yom-Tov, for a relative who died a month or two earlier.

(b) It is also forbidden to hire him to eulogize a relative who died then.

(c) Someone who performs Likut Atzamos of his parents mourns for the duration of that day - but not the following night.

(d) Rav Chisda says - that someone whose parents' bones are wrapped in a cloth must continue to mourn (like Likut Atzamos) even though he doesn't see them, until they are brought to burial (according to the Rambam, Rav Chisda refers to the Din of not mourning at night-time - i.e. that even though he is carrying them on his body, he does not mourn at night-time).

(a) Having just learned that Likut Atzamos causes mourning and not joy, we will have to amend Rebbi Meir's statement 'Mipnei she'Simchah Hi Lo' - to 'Mipnei she'Simchas ha'Regel Alav'.

(b) Our Mishnah prohibits making a Hesped within thirty days of Yom-Tov. Rav Yehudah Amar Rav ascribes the thirty-day period to an unfortunate episode that occurred in connection with eulogizers - because it once happened that a woman took her husband's savings (that he had put aside to pay for their trip to Yerushalayim on Yom-Tov), and used it to pay the eulogizers who were collecting at her door.

(c) Shmuel ascribes the thirty days - to the fact that that is the minimum time it takes to forget a deceased relative.

(d) The practical difference between Rav and Shmuel - is by eulogizers who perform their task free of charge, in which case Rav's reason will not apply, and it will be permitted to eulogize within thirty days of Yom-Tov.




1. Digging (in advance) Kuchin (dug into the rock-face), and 'Kevaros, (built into the ground), is forbidden on Chol ha'Mo'ed because of Tircha Yeseira.
2. Making a Nivreches (a launderer's pool - see Tosfos DH 've'Osin') is permitted on Chol ha'Mo'ed - because it does not entail much work.
(b) One is permitted to construct a coffin for a dead person on Chol ha'Mo'ed - in the courtyard where the corpse is lying (but not anywhere else), because then everyone knows that he is sawing and banging for the Meis and not for any other motive.

(c) Rebbi Yehudah is more stringent than the Tana Kama - he permits the construction of a coffin using only boards that were already sawn before Yom-Tov (see Tif'eres Yisrael).

(a) Our Mishnah permits 'Chinuch' of the Kuchin on Chol ha'Mo'ed. Rav Yehudah explains this to mean shortening them if they are too long. The Tana of the Beraisa explains it to mean - lengthening them or widening them, if necessary.

(b) The Nivreches permitted in our Mishnah is described as Beki'a, yet the Beraisa mentions both Nivreches and Beki'a. Abaye (or Rav Kahana) explains - that the set-up actually consists of two pools: a large one, into which they pour all the waste water (that they used to use for washing clothes) (which the Tana refers to as 'Nivreches') and a small one into which the overflow water would spill (which he calls 'Beki'a).

(c) All the needs of a Meis are permitted on Chol ha'Mo'ed. Besides sawing the planks for his coffin - the Tana of the Beraisa specifically mentions cutting his hair and washing shrouds for him.

(d) The Tana of the Beraisa (concurring with the opinion of Rebbi Yehudah of our Mishnah) permits only sawing planks that were already sawn before Yom-Tov. If no such planks are available - Raban Shimon ben Gamliel permits bringing fresh unsawn wood and constructing the boards discreetly at home.

(a) The Tana of our Mishnah forbids a Chasan to marry on Chol ha'Mo'ed - because it is a Simchah for him.

(b) The prohibition ...

  1. ... extends to - marrying a widow ...
  2. ... and one's Yevamah.
  3. ... does not extend re-marrying one's ex-wife, which is permitted - because the Simchah is minimal.
(c) A woman is permitted to make her ornaments on Chol ha'Mo'ed. Rebbi Yehudah forbids the application of a lime-pack - because, as long as she is wearing it, she looks ugly, and this will cause her to feel uncomfortable for the whole of Chol ha'Mo'ed.
8) A non-expert may sew normally - a tailor must deliberately sew in an inexpert manner (which will be described in the Gemara).


(a) Rav Yehudah Amar Shmuel and others ascribe the prohibition of marrying to Simchah - because, seeing as the Torah obligates Simchah on Yom-Tov, 'Ein Me'arvin Simchah be'Simchah' (one may not confuse the two Semachos).

(b) Rav has a different approach. He derives the prohibition from the Pasuk in Re'ei "ve'Samachta be'Chagecha". "ve'Samachta be'Chagecha" - he Darshens, 've'Lo be'Ishtecha'.

(c) Ula attributes the prohibition to the trouble involved (which interferes with the Mitzvah of Simchas Yom-Tov). A fourth reason is given by Rebbi Yitzchak Nafcha - because of 'Bitul Piryah ve'Rivyah' (the fear that people will postpone their weddings until Yom-Tov, when they will be able to combine the festive Yom-Tov meal with the Se'udas Nisu'in).

(d) The Beraisa which permits marriage on *Erev* Yom-Tov presents all four opinions with a Kashya - because Sheva-Berachos of someone who gets married on Erev-Yom-Tov, will inevitably run into Yom-Tov. In effect. why should the Sheva-Berachos be any different than the Se'udas Nisu'in?

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