## Moed Katan Daf 13b

###### Moed Katan 13b:1
[Moed Katan 13b:1](https://torahapp.org/share/book/Moed%20Katan/r/13b:1)

וְהָתַנְיָא: מְבִיאִין כֵּלִים מִבֵּית הָאוּמָּן, כְּגוֹן כַּד מִבֵּית הַכַּדָּר, וְכוֹס מִבֵּית הַזַּגָּג. אֲבָל לֹא צֶמֶר מִבֵּית הַצַּבָּע, וְלֹא כֵּלִים מִבֵּית הָאוּמָּן. וְאִם אֵין לוֹ מַה יֹּאכַל — נוֹתֵן לוֹ שְׂכָרוֹ וּמַנִּיחוֹ אֶצְלוֹ. וְאִם אֵינוֹ מַאֲמִינוֹ — מַנִּיחוֹ בְּבַיִת הַסָּמוּךְ לוֹ. וְאִם חוֹשֵׁשׁ לָהֶם שֶׁמָּא יִגָּנְבוּ — מְפַנָּן לְחָצֵר אַחֶרֶת, וְאִם אֵינוֹ מַאֲמִינוֹ — מְבִיאָן בְּצִנְעָה בְּתוֹךְ בֵּיתוֹ.

**William Davidson Edition - English:**
**And** so **it is taught** in a *baraita*: **One may bring** home **utensils from the house of a craftsman; for example, a jug from the jug-maker's house and a cup from the glass-blower’s house,** as they will be used on the Festival itself. **But** he may **not** bring home **wool from the dyer’s house or utensils from the craftsman’s house,** as they are not needed on the Festival. **But if** the craftsman **has nothing to eat, he may give him his wages** during the Festival week **and leave** the utensil **with him. And if he does not trust** the craftsman to properly safeguard his utensil, **he may** take the utensil from the craftsman and **leave it in a house near him. And if he is concerned about** his utensils **lest they be stolen, he may move them to another courtyard. And if he does not trust** the owner of the other courtyard, **he may bring them into his house discreetly.**


###### Moed Katan 13b:2
[Moed Katan 13b:2](https://torahapp.org/share/book/Moed%20Katan/r/13b:2)

תָּרֵצְתְּ מְבִיאִין, מוֹלִיכִין קַשְׁיָא, דְּקָתָנֵי: אֵין מְבִיאִין, וְכׇל שֶׁכֵּן שֶׁאֵין מוֹלִיכִין! אֶלָּא: מְחַוַּורְתָּא כִּדְשַׁנַּיִין מֵעִיקָּרָא.

**William Davidson Edition - English:**
The Gemara comments: **You have** adequately **explained** the contradiction between the *mishnayot* about whether **one may bring** home utensils from the house of a craftsman. The mishna that permits it can be understood as referring to a case where the craftsman is not to be trusted. But the mishna in *Pesaḥim* also states that **one may take** utensils to the house of a craftsman, and this is **difficult, as** the mishna above **teaches: One may not bring** home utensils from the house of a craftsman. **And** this indicates that **all the more so, one may not take** utensils from his house to that of the craftsman. **Rather, it is clear as we answered initially** that one mishna is referring to the eve of Passover and the other to the intermediate days of a Festival.


###### Moed Katan 13b:3
[Moed Katan 13b:3](https://torahapp.org/share/book/Moed%20Katan/r/13b:3)

**מַתְנִי׳** מְחַפִּין אֶת הַקְּצִיעוֹת בְּקַשׁ. רַבִּי יְהוּדָה אוֹמֵר: אַף מְעַבִּין. מוֹכְרֵי פֵירוֹת, כְּסוּת וְכֵלִים — מוֹכְרִים בְּצִנְעָה לְצוֹרֶךְ הַמּוֹעֵד. הַצַּיָּידִין וְהַדָּשׁוֹשׁוֹת וְהַגָּרוֹסוֹת — עוֹשִׂין בְּצִנְעָה לְצוֹרֶךְ הַמּוֹעֵד. רַבִּי יוֹסֵי אוֹמֵר: הֵם הֶחֱמִירוּ עַל עַצְמָן.

**William Davidson Edition - English:**
**MISHNA:** On the intermediate days of a Festival, **figs** that were spread out to dry **may be covered with straw** to protect them from rain and dew. **Rabbi Yehuda says: One may even condense** the figs. **Those who sell produce, clothing, and utensils may sell** them **in private, for the sake of the Festival. Fishermen, and groats makers [*dashoshot*], and** bean **pounders,** who pulverize the beans, **may ply** their trades **in private for the sake of the Festival. Rabbi Yosei says: They were stringent with themselves** to refrain from this work even with respect to what was needed for the Festival.


###### Moed Katan 13b:4
[Moed Katan 13b:4](https://torahapp.org/share/book/Moed%20Katan/r/13b:4)

**גְּמָ׳** פְּלִיגִי בַּהּ רַבִּי חִיָּיא בַּר אַבָּא וְרַבִּי אַסִּי, וְתַרְוַיְיהוּ מִשְּׁמֵיהּ דְּחִזְקִיָּה וְרַבִּי יוֹחָנָן. חַד אָמַר: ״מְחַפִּין״ אַקְלוֹשֵׁי, ״מְעַבִּין״ אַסְמוֹכֵי. וְחַד אָמַר: ״מְחַפִּין״ בֵּין אַקְלוֹשֵׁי בֵּין אַסְמוֹכֵי, ״מְעַבִּין״ — עוֹשֶׂה אוֹתוֹ כְּמִין כְּרִי. תַּנְיָא נָמֵי הָכִי: ״מְעַבִּין״ עוֹשֶׂה אוֹתוֹ כְּמִין כְּרִי, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
**GEMARA:** **Rabbi Ḥiyya bar Abba and Rabbi Asi disagree about** the following issue, **and both of them** assert their opinions **in the name of Ḥizkiyya and Rabbi Yoḥanan. One said: Cover** the figs means to **lightly** cover them with straw, and **condense** means to spread straw over them **densely. And** the other **one said: Cover** means to spread straw over them **whether lightly or densely,** and **condense** means to amass the figs into a pile, **making it as if** it were **a pile** of grain. **This is also taught** in a *baraita*: **One may condense,** i.e., amass the figs into a pile, **making it as if** it were **a pile** of grain. This is **the statement of Rabbi Yehuda.**


###### Moed Katan 13b:5
[Moed Katan 13b:5](https://torahapp.org/share/book/Moed%20Katan/r/13b:5)

מוֹכְרֵי פֵירוֹת כְּסוּת וְכֵלִים מוֹכְרִין בְּצִנְעָה וְכוּ׳. אִיבַּעְיָא לְהוּ: הֵן הֶחֱמִירוּ עַל עַצְמָן — דְּלָא הֲווֹ עָבְדִי כְּלָל, אוֹ דִלְמָא דַּהֲווֹ עָבְדִי בְּצִנְעָה?

**William Davidson Edition - English:**
§ The mishna states: On the intermediate days of a Festival, **those who sell produce, clothing, and utensils may sell** them **in private,** for the sake of the Festival. Fishermen, groats makers, and bean pounders may ply their trades in private for the sake of the Festival. Rabbi Yosei says that they were stringent with themselves. The Sages were **asked:** When it says that **they were stringent with themselves,** does it mean that **that they did not work at all** on the intermediate days of a Festival, **or perhaps** it means **that they did** their work **in private,** though it is permitted to do it publicly?


###### Moed Katan 13b:6
[Moed Katan 13b:6](https://torahapp.org/share/book/Moed%20Katan/r/13b:6)

תָּא שְׁמַע: מוֹכְרֵי פֵירוֹת כְּסוּת וְכֵלִים — מוֹכְרִין בְּצִנְעָה לְצוֹרֶךְ הַמּוֹעֵד, רַבִּי יוֹסֵי אוֹמֵר: תַּגָּרֵי טְבֶרְיָא הֵן הֶחֱמִירוּ עַל עַצְמָן שֶׁלֹּא יְהוּ מוֹכְרִין כׇּל עִיקָּר. צָדֵי חַיּוֹת וְעוֹפוֹת וְדָגִים — צָדִין בְּצִנְעָה לְצוֹרֶךְ הַמּוֹעֵד, רַבִּי יוֹסֵי אוֹמֵר: צָדֵי עַכּוֹ הֵן הֶחֱמִירוּ עַל עַצְמָן שֶׁלֹּא יְהוּ צָדִין כׇּל עִיקָּר. דָּשׁוֹשֵׁי חִילְקָא טַרְגִּיס וְטִיסְנִי — דּוֹשְׁשִׁין בְּצִנְעָה לְצוֹרֶךְ הַמּוֹעֵד, רַבִּי יוֹסֵי אוֹמֵר: דָּשׁוֹשֵׁי צִיפּוֹרִי הֵן הֶחְמִירוּ עַל עַצְמָן שֶׁלֹּא יְהוּ דּוֹשְׁשִׁין כׇּל עִיקָּר.

**William Davidson Edition - English:**
The Gemara answers based on a *baraita*. **Come** and **hear: Those who sell produce, clothing, and utensils may sell** them **in private, for the sake of the Festival. Rabbi Yosei says: The merchants of Tiberias were stringent with themselves not to sell at all,** even in private. **Hunters of animals, fowlers, and fishermen may hunt** their quarry **discreetly for the sake of the Festival. Rabbi Yosei says: The hunters of Akko were stringent with themselves not to hunt at all. Groats makers** who crack grain into groats called ***ḥilka*, *targis*, and *tisanei*, crack** the grain **in private for the sake of the Festival. Rabbi Yosei says: The groats makers of Tzippori were stringent with themselves not to crack** grain **at all.** According to Rabbi Yosei, the stringencies involve refraining from work entirely.


###### Moed Katan 13b:7
[Moed Katan 13b:7](https://torahapp.org/share/book/Moed%20Katan/r/13b:7)

אָמַר אַבָּיֵי: חִילְקָא — חֲדָא לְתַרְתֵּי, טַרְגִּיס — חֲדָא לִתְלָת, טִיסְנִי — חֲדָא לְאַרְבְּעָה. כִּי אֲתָא רַב דִּימִי, אָמַר: כּוּנָּתָא.

**William Davidson Edition - English:**
**Abaye said:** The term ***ḥilka*** means **one** kernel that is broken **into two;** the term ***targis*** means **one** kernel that is broken **into three;** and the term ***tisanei*** means **one** grain that is broken **into four. When Rav Dimi came** from Eretz Yisrael to Babylonia, **he said:** *Ḥilka* is referring to **emmer wheat.**


###### Moed Katan 13b:8
[Moed Katan 13b:8](https://torahapp.org/share/book/Moed%20Katan/r/13b:8)

מֵיתִיבִי: חִילְקָא טַרְגִּיס וְטִיסְנִי טְמֵאִין בְּכׇל מָקוֹם. בִּשְׁלָמָא לְמַאן דְּאָמַר חֲדָא לְתַרְתֵּי לִתְלָת וּלְאַרְבְּעָה, מִשּׁוּם הָכִי טְמֵאִין בְּכׇל מָקוֹם — דְּאִתַּכְשׁוּר, אֶלָּא לְמַאן דְּאָמַר כּוּנָּתָא, אַמַּאי טְמֵאִין בְּכׇל מָקוֹם, הָא לָא אִיתַּכְשׁוּר?

**William Davidson Edition - English:**
The Gemara **raises an objection** from a *baraita*: ***Ḥilka*, *targis*, and *tisanei* are** susceptible to **ritual impurity everywhere. Granted, according to the one who said** that these are **one** grain broken **into two, into three, and into four, due to that** reason **they are** susceptible to **impurity everywhere, as they** have already **become fit** to contract ritual impurity by being rinsed with water in their processing. **But according to the one who says that** *ḥilka* **is emmer wheat** that has not necessarily been processed, **why is it susceptible to** ritual **impurity everywhere,** since **it has not** necessarily **become fit** to contract impurity by coming into contact with water?


###### Moed Katan 13b:9
[Moed Katan 13b:9](https://torahapp.org/share/book/Moed%20Katan/r/13b:9)

כְּגוֹן דְּמִיקַּלְּפָן, דְּאִי לָאו דִּשְׁרָא לְהוּ בְּמַיָּא לָא הֲוָה מִיקַּלְפָא. וְאַמַּאי קָרֵי לֵיהּ ״חִילְקָא״ — דְּשָׁקֵל חִלְקַיְהוּ.

**William Davidson Edition - English:**
The Gemara answers: The *baraita* is referring to a case **where, for example,** the emmer wheat **was husked, since if it had not been** previously **soaked in water, it would not have been possible to husk it. And why,** according to this opinion, **is it called *ḥilka*?** It is called this **because their husks [*ḥelkayhu*] were removed.**


###### Moed Katan 13b:10
[Moed Katan 13b:10](https://torahapp.org/share/book/Moed%20Katan/r/13b:10)

מֵיתִיבִי: הַנּוֹדֵר מִן הַדָּגָן — אָסוּר אַף בְּפוֹל הַמִּצְרִי יָבֵשׁ, וּמוּתָּר בְּלַח, וּמוּתָּר בְּאוֹרֶז בְּחִילְקָא וְטַרְגִּיס וְטִיסְנִי. בִּשְׁלָמָא לְמַאן דְּאָמַר חֲדָא לְתַרְתֵּי חֲדָא לִתְלָת וַחֲדָא לְאַרְבְּעָה — שַׁפִּיר, דִּנְפַקוּ לְהוּ מִתּוֹרַת דָּגָן, אֶלָּא לְמַאן דְּאָמַר כּוּנָּתָא, דָּגָן מְעַלְּיָא הוּא! קַשְׁיָא.

**William Davidson Edition - English:**
The Gemara **raises an objection** from a *baraita*: **One who vows to** prohibit himself **from** eating **grain [*dagan*]** is **prohibited to** partake **of even dry Egyptian beans, and** it **is permitted** for him to partake **of fresh** beans. **And** it is **permitted** for him to partake **of rice,** as well as **of *ḥilka*, and *targeis*, and *tisnei*. Granted, according to the one who said** that these are **one** grain broken **into two, one** grain broken **into three, and one** grain broken **into four, it is fine, as** when the wheat is crushed into these **it leaves the category of grain. But according to the one who says** that *ḥilka* is **emmer wheat, it is** still **a proper grain.** The Gemara concludes: Indeed, it is **difficult.**


###### Moed Katan 13b:11
[Moed Katan 13b:11](https://torahapp.org/share/book/Moed%20Katan/r/13b:11)

רַב הוּנָא שְׁרָא לְהוּ לְהָנְהוּ כְּרוּפְיָיתָא לְמֵיזַל לְזַבּוֹנֵי כִּי אוֹרְחַיְיהוּ בְּשׁוּקָא. אֵיתִיבֵיהּ רַב כָּהֲנָא: חֲנוּת פְּתוּחָה לִסְטָיו — פּוֹתֵחַ וְנוֹעֵל כְּדַרְכּוֹ,

**William Davidson Edition - English:**
§ The Gemara relates that **Rav Huna permitted the spice merchants [*kerufayata*] to go** and **sell** their products **in their usual manner in the marketplace** on the intermediate days of a Festival. **Rav Kahana raised an objection to** Rav Huna’s ruling from a *baraita*: If **a store opens into a row of pillars** that runs along the street, the storekeeper **may open and close it in his usual manner** on the intermediate days of a Festival, since it is not in the public’s view.


###### Moed Katan 13b:12
[Moed Katan 13b:12](https://torahapp.org/share/book/Moed%20Katan/r/13b:12)

פְּתוּחָה לִרְשׁוּת הָרַבִּים — פּוֹתֵחַ אַחַת וְנוֹעֵל אַחַת, וְעֶרֶב יוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג מוֹצִיא וּמְעַטֵּר אֶת שׁוּקֵי הָעִיר בְּפֵירוֹת בִּשְׁבִיל כְּבוֹד יוֹם טוֹב הָאַחֲרוֹן. מִפְּנֵי כְּבוֹד יוֹם טוֹב הָאַחֲרוֹן אִין, שֶׁלֹּא מִפְּנֵי כְּבוֹד יוֹם טוֹב לָא!

**William Davidson Edition - English:**
However, if it is **open to the public domain, he may open** only **one** door **and** must **close the other. And on the eve of the last day of the festival** of *Sukkot*, **he may take out** his wares from the store **and adorn the markets of the city with fruit in honor of the last day of the Festival.** The Gemara infers: **For the honor of the last day of the Festival, yes,** it is permitted for him to open the store in order to give people the opportunity to prepare for the holiday, but when **not for the honor of the Festival,** i.e., during the other intermediate days of the Festival, he is **not** permitted to do so. How, then, did Rav Huna permit those spice merchants to sell as usual on the intermediate days of the Festival?


###### Moed Katan 13b:13
[Moed Katan 13b:13](https://torahapp.org/share/book/Moed%20Katan/r/13b:13)

לָא קַשְׁיָא: הָא בְּפֵירֵי, הָא בְּתַבְלִין.

**William Davidson Edition - English:**
The Gemara answers: This is **not difficult: This** *baraita* that prohibits selling in the usual manner is referring **to** the sale of **fruit,** which is usually bought in large quantities and could have been purchased before the Festival; people might therefore suspect the buyer of purchasing it for use after the Festival. In contrast, **this** lenient ruling of Rav Huna is referring **to** the sale of **spices,** which is permitted because people buy them only in small quantities for the sake of the Festival.


###### Moed Katan 13b:14
[Moed Katan 13b:14](https://torahapp.org/share/book/Moed%20Katan/r/13b:14)

**הֲדַרַן עֲלָךְ מִי שֶׁהָפַךְ**


###### Moed Katan 13b:15
[Moed Katan 13b:15](https://torahapp.org/share/book/Moed%20Katan/r/13b:15)

**וְאֵלּוּ מְגַלְּחִין** בַּמּוֹעֵד: הַבָּא מִמְּדִינַת הַיָּם וּמִבֵּית הַשִּׁבְיָה, וְהַיּוֹצֵא מִבֵּית הָאֲסוּרִין, וְהַמְנוּדֶּה שֶׁהִתִּירוּ לוֹ חֲכָמִים, וְכֵן מִי שֶׁנִּשְׁאַל לְחָכָם וְהוּתַּר, וְהַנָּזִיר וְהַמְּצוֹרָע מִטּוּמְאָתוֹ לְטׇהֳרָתוֹ.

**William Davidson Edition - English:**
**MISHNA:** **And these may shave** and cut their hair **on** the intermediate days of **a Festival: One who comes from a country overseas; and** one who is released **from a house of captivity; and one who comes out of prison** on the intermediate days of a Festival; **and one who had been ostracized** and therefore prohibited from cutting his hair, **and the Sages released him** from his decree of ostracism on the intermediate days of the Festival; **and similarly, one who** had vowed not to cut his hair and then **requested of a Sage** to dissolve his vow **and was released** from it on the intermediate days of the Festival; **and the nazirite** whose term of naziriteship ended on the intermediate days of a Festival; **and the leper** who needs to purify himself on the intermediate days and must shave his entire body in order to leave **his** state of ritual **impurity** and regain **his** ritual **purity.** Since these people were not able to cut their hair on the eve of the Festival, they are permitted to do so on the intermediate days of the Festival.


###### Moed Katan 13b:16
[Moed Katan 13b:16](https://torahapp.org/share/book/Moed%20Katan/r/13b:16)

וְאֵלּוּ מְכַבְּסִין בַּמּוֹעֵד: הַבָּא מִמְּדִינַת הַיָּם וּמִבֵּית הַשִּׁבְיָה, וְהַיּוֹצֵא מִבֵּית הָאֲסוּרִין,

**William Davidson Edition - English:**
**And these may launder** their clothes **on** the intermediate days of **a Festival: One who comes from a country overseas; and one who** is released **from a house of captivity; and one who comes out of prison** on the intermediate days of a Festival;