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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Moed Katan 14

MOED KATAN 14, 15 - anonymously dedicated my an Ohev Torah and Marbitz Torah in Ramat Beit Shemesh, Israel.


(a) We learn the reason for the prohibition of shaving and washing one's clothes on Chol ha'Mo'ed from a similar Din with regard to the men of the Mishmar and the Ma'amad, who are forbidden to shave or to wash their clothes.
On which day of the week are they nevertheless permitted to do so?

(b) What reason does Rabah bar bar Chanah give in the name of Rebbi Elazar for the prohibition of the men of the Mishmar and the Ma'amad shaving or washing their clothes (and which we now apply to the same prohibition on Chol ha'Mo'ed)?

(a) Rebbi Zeira asks whether someone who lost a precious article on Erev Yom-Tov is permitted to shave and to wash his clothes.
Considering he is an Anus, why should he be different than any of the other cases of Anus which our Mishnah permits?

(b) How does Abaye resolve the She'eilah?

(c) And how do we reconcile Abaye with Rebbi Asi Amar Rebbi Yochanan, who permits someone who has only one shirt, to wash it on Chol ha'Mo'ed.
Why can we not say there too: 'Everybody's shaped cakes are forbidden, and Baytus shaped cakes are permitted'?

(d) Rav Ashi poses Rebbi Zeira's She'eilah slightly differently. He asks whether an expert barber, say, who lost an article on Erev Yom-Tov, may have a haircut or wash his clothes on Chol ha'Mo'ed.
What are the two sides of the She'eilah? Why should an expert be different than anybody else?

(a) The author of our Mishnah, which permits someone who arrives on Chol ha'Mo'ed from overseas, to shave and to wash his clothes, cannot be Rebbi Yehudah.
Why not? What does Rebbi Yehudah say?

(b) Rava qualifies their Machlokes.
What do they hold by someone who arrived ...

  1. ... from a pleasure trip?
  2. ... from a business-trip for his basic livelihood?
  3. ... from a business-trip to earn more than he really needs to live on?
(c) What did Rebbi mean when he said 'Nir'in Divrei Rebbi Yehudah ke'she'Yatza she'Lo bi'Reshus, ve'Divrei Rabbanan ke'she'Yatza bi'Reshus'?
(a) On what grounds does Shmuel permit cutting the hair of a baby born on Chol ha'Mo'ed?

(b) This implies that if the baby was born *before* Yom-Tov, it would be forbidden to cut his hair. The Beraisa permits anyone who is permitted to shave during Aveilus, to shave on Chol ha'Mo'ed.
What does Rebbi Pinchas infer from there that poses a Kashya on Shmuel?

(c) Why does one tear K'ri'ah for a Katan?

Answers to questions



(a) How do we resolve the Kashya that we just asked on Shmuel who (permits cutting the hair of a baby born on Chol ha'Mo'ed, from the Beraisa which permits anyone who is permitted to shave on Chol ha'Mo'ed to shave during Aveilus)?

(b) Rav Shisha B'rei de'Rav Idi quotes Shmuel differently, citing the Beraisa as a proof (instead of as a Kashya), which is refuted in the same way as it was previously.
How does *he* quote Shmuel?

(a) Why does an Aveil not practice Aveilus on Yom-Tov or on Chol ha'Mo'ed?
Why should the Din of Simchas Yom-Tov override that of Aveilus?

(b) Is there any difference whether the Aveilus began before Yom-Tov or on Chol ha'Mo'ed?

(a) The Beraisa permits judging matters that involve either the death sentence, lashes or money-matters, on Chol ha'Mo'ed.
Does this concession extend to Yom-Tov?

(b) What does the Tana then add regarding someone who fails to comply with the Beis-Din's rulings?

(c) How would this resolve the She'eilah whether a Menudeh is obligated to practice his Niduy on Yom-Tov or not?

(d) On what grounds does Abaye refute this proof?

(a) Abaye proves his previous point (that one cannot possibly carry out the death-sentence on Yom-Tov) from a stateAbaye asks Rav Yosef further from 'Me'aneh es Dino'ment of Rebbi Akiva.
What does Rebbi Akiva say (based on the Pasuk in Kedoshim "Lo Sochlu al ha'Dam")?

(b) Abaye asks Rav Yosef further from 'Me'aneh es Dino'.
What is his Kashya? What does 'Me'aneh es Dino' mean?

(c) What does Rav Yosef reply?

(d) Abaye then asks from the Beraisa 'u'Menudeh she'Hitiru Lo Chachamim', implying that the Beis-Din rescinded every Niduy on Yom-Tov.
How does Rava explain the Beraisa and answer the Kashya?

(a) We then ask whether a Metzora practices his Tzara'as on Yom-Tov.
What are the two ramifications of this She'eilah?

(b) How does Abaye attempt to resolve this She'eilah from our Mishnah, which includes a Metzora who is in the process of becoming Tahor among those who are permitted to have a shave and to wash their clothes on Yom-Tov?

(c) We refute his proof however, by saying 'Lo Miba'i ... '.
What does he mean?

(d) How does Rava ...

  1. ... resolve the She'eilah from a Beraisa, which includes a Kohen Gadol in the Dinim of Tzara'as from the Pasuk in Tazri'a "ve'ha'Tzaru'a"?
  2. ... prove that a Kohen Gadol the whole year round is like an ordinary person on Yom-Tov?
Answers to questions

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