## Moed Katan Daf 14b

###### Moed Katan 14b:1
[Moed Katan 14b:1](https://torahapp.org/share/book/Moed%20Katan/r/14b:1)

וְאִי אָמְרַתְּ קָטָן אִית בֵּיהּ פְּלוּגְתָּא — נִמְצֵאת אֲבֵילוּת נוֹהֶגֶת בְּקָטָן.

**William Davidson Edition - English:**
**And if you say** that with regard to **a baby there is a distinction** between being born before the Festival and being born on it, and in some cases it is prohibited to cut the hair of a baby, then **you find that mourning** is **practiced** even **with a minor.**


###### Moed Katan 14b:2
[Moed Katan 14b:2](https://torahapp.org/share/book/Moed%20Katan/r/14b:2)

וְהָתַנְיָא: מְקָרְעִין לַקָּטָן, מִפְּנֵי עׇגְמַת נֶפֶשׁ!

**William Davidson Edition - English:**
**Isn’t it taught** in a *baraita*: **One rends** the clothes of **a minor** whose relative has passed away, **due to** the desire to bring about feelings of **grief** among those who see him? However, there is no inherent requirement for the minor to observe any of the *halakhot* of mourning.


###### Moed Katan 14b:3
[Moed Katan 14b:3](https://torahapp.org/share/book/Moed%20Katan/r/14b:3)

אָמַר רַב אָשֵׁי: מִי קָתָנֵי הָא אֲסוּרִין! דִּלְמָא יֵשׁ מֵהֶן אָסוּר וְיֵשׁ מֵהֶן מוּתָּר.

**William Davidson Edition - English:**
**Rav Ashi said: Is it taught** explicitly in the first *baraita* cited by Rav Pineḥas that if it is prohibited for one to have a haircut during the Festival, **it is** likewise **prohibited** to have a haircut during the week of mourning? That was merely an inference. **Perhaps there are** those **among them,** i.e., those listed in the mishna, for whom it is **prohibited,** while **there are** others **among them** for whom it is **permitted,** and the *halakhot* of mourning do not apply to a baby.


###### Moed Katan 14b:4
[Moed Katan 14b:4](https://torahapp.org/share/book/Moed%20Katan/r/14b:4)

אַמֵּימָר, וְאִי תֵּימָא רַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידִי, מַתְנֵי הָכִי. אָמַר שְׁמוּאֵל: קָטָן מוּתָּר לְגַלְּחוֹ בַּמּוֹעֵד, לָא שְׁנָא נוֹלַד בַּמּוֹעֵד וְלָא שְׁנָא נוֹלַד מֵעִיקָּרָא.

**William Davidson Edition - English:**
**Ameimar, and some say** it was **Rav Sheisha, son of Rav Idi, taught** that statement **in this** manner. **Shmuel said:** With regard to **a baby, it is permitted to cut his** hair **during the Festival.** It **is no different** whether **he was born during the Festival, and it is no different** whether **he was born beforehand.**


###### Moed Katan 14b:5
[Moed Katan 14b:5](https://torahapp.org/share/book/Moed%20Katan/r/14b:5)

אָמַר רַב פִּנְחָס, אַף אֲנַן נָמֵי תְּנֵינָא: כׇּל אֵלּוּ שֶׁאָמְרוּ מוּתָּר לְגַלֵּחַ בַּמּוֹעֵד — מוּתָּר לְגַלֵּחַ בִּימֵי אֶבְלוֹ. הָא אֲסוּרִין לְגַלֵּחַ בַּמּוֹעֵד — אֲסוּרִין לְגַלֵּחַ בִּימֵי אֶבְלוֹ.

**William Davidson Edition - English:**
**Rav Pineḥas said: We, too, learn** in the *baraita* a support for this statement: **All of those** about **whom** the Sages **said: It is permitted to shave** and cut his hair **on** the intermediate days of the **Festival, it is** also **permitted to shave** and cut his hair **during the days of his mourning. But** from this it follows that **one who is prohibited from shaving** and cutting his hair **on** the intermediate days of **a Festival is** also **prohibited from shaving** and cutting his hair **during the days of his mourning.**


###### Moed Katan 14b:6
[Moed Katan 14b:6](https://torahapp.org/share/book/Moed%20Katan/r/14b:6)

אִי אָמְרַתְּ קָטָן אָסוּר, נִמְצֵאת אֲבֵילוּת נוֹהֶגֶת בְּקָטָן. וְתַנְיָא: מְקָרְעִין לַקָּטָן מִפְּנֵי עׇגְמַת נֶפֶשׁ.

**William Davidson Edition - English:**
**If you say** that with regard to **a baby it is prohibited** to cut his hair, then **you find that mourning** is **practiced** even **with a minor. And it was taught** in a *baraita*: **One rends** the clothes of **a minor** whose relative has passed away **due to** the desire to bring about feelings of **grief** among those who see him. However, there is no inherent requirement for the minor to observe any of the *halakhot* of mourning.


###### Moed Katan 14b:7
[Moed Katan 14b:7](https://torahapp.org/share/book/Moed%20Katan/r/14b:7)

אָמַר רַב אָשֵׁי: מִי קָתָנֵי הָא אֲסוּרִין? דִּלְמָא יֵשׁ מֵהֶן אָסוּר וְיֵשׁ מֵהֶן מוּתָּר.

**William Davidson Edition - English:**
**Rav Ashi said: Is it taught** explicitly in the first *baraita* cited by Rav Pineḥas that if it is prohibited for one to shave during the Festival, it is likewise **prohibited** to shave during the week of mourning? That was merely an inference. **Perhaps there are** those **among them** for whom it is **prohibited,** while **there are** others **among them** for whom it is **permitted.** If so, there is no clear support from this *baraita* for Shmuel’s statement.


###### Moed Katan 14b:8
[Moed Katan 14b:8](https://torahapp.org/share/book/Moed%20Katan/r/14b:8)

אָבֵל אֵינוֹ נוֹהֵג אֲבֵילוּתוֹ בָּרֶגֶל, שֶׁנֶּאֱמַר: ״וְשָׂמַחְתָּ בְּחַגֶּךָ״.

**William Davidson Edition - English:**
§ **A mourner does not practice** the *halakhot* of **his mourning on a Festival, as it is stated: “And you shall rejoice in your Festival”** (Deuteronomy 16:14).


###### Moed Katan 14b:9
[Moed Katan 14b:9](https://torahapp.org/share/book/Moed%20Katan/r/14b:9)

אִי אֲבֵילוּת דְּמֵעִיקָּרָא הוּא — אָתֵי עֲשֵׂה דְרַבִּים וְדָחֵי עֲשֵׂה דְיָחִיד. וְאִי אֲבֵילוּת דְּהַשְׁתָּא הוּא — לָא אָתֵי עֲשֵׂה דְיָחִיד וְדָחֵי עֲשֵׂה דְרַבִּים.

**William Davidson Edition - English:**
The Gemara explains: **If it is a mourning** period that had already begun **at the outset** of the Festival, **the positive mitzva of** rejoicing on the Festival, which is incumbent upon **the community, comes and overrides the positive mitzva of** the **individual,** i.e., the mourning. **And if the mourning** period began only **now,** i.e., the deceased died during the Festival, **the positive mitzva of the individual does not come and override the positive mitzva of the community.**


###### Moed Katan 14b:10
[Moed Katan 14b:10](https://torahapp.org/share/book/Moed%20Katan/r/14b:10)

מְנוּדָּה, מַהוּ שֶׁיִּנְהוֹג נִידּוּיוֹ בָּרֶגֶל? אָמַר רַב יוֹסֵף, תָּא שְׁמַע: דָּנִין דִּינֵי נְפָשׁוֹת וְדִינֵי מַכּוֹת וְדִינֵי מָמוֹנוֹת, וְאִי לָא צָיֵית דִּינָא — מְשַׁמְּתִינַן לֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: With regard to **one who was ostracized, what is** the *halakha*? Must he **observe the practices of ostracism,** or are they overridden by the mitzva to rejoice **on the Festival? Rav Yosef said: Come** and **hear** an answer from that which is taught: During the Festival **the court judges** cases of **capital law,** cases of **lashes,** and cases of **monetary law.** It is known that **if one does not listen to** and follow **the judgment,** among the possibilities of enforcement is that **we ostracize him** until he accepts the verdict.


###### Moed Katan 14b:11
[Moed Katan 14b:11](https://torahapp.org/share/book/Moed%20Katan/r/14b:11)

וְאִי סָלְקָא דַעְתָּךְ אֵינוֹ נוֹהֵג נִידּוּיוֹ בָּרֶגֶל, מְשׁוּמָּת וְאָתֵי מֵעִיקָּרָא, אָתֵי רֶגֶל דָּחֵי לֵיהּ — הַשְׁתָּא מְשַׁמְּתִינַן לֵיהּ אֲנַן?!

**William Davidson Edition - English:**
**And if it enters your mind that one does not observe the practices of ostracism during the Festival,** the following *a fortiori* argument can be made: If, for **one who has already been ostracized at the outset** of the Festival, **the Festival comes and overrides his** observance of that status, is it reasonable that **now we,** the court, should **ostracize he** who does not listen to the judgment of the court during the Festival itself? Rather, it must be that one does observe the practices of ostracism, even during the Festival.


###### Moed Katan 14b:12
[Moed Katan 14b:12](https://torahapp.org/share/book/Moed%20Katan/r/14b:12)

אֲמַר לֵיהּ אַבָּיֵי: וְדִלְמָא לְעַיּוֹנֵי בְּדִינֵיהּ? דְּאִי לָא תֵּימָא הָכִי, דִּינֵי נְפָשׁוֹת דְּקָתָנֵי, הָכָא נָמֵי דְּקָטְלִין לֵיהּ!

**William Davidson Edition - English:**
**Abaye said to him:** There is no proof from here, **as perhaps** when the *baraita* states that the court judges cases, what it meant is that it **deliberates in judgment** on the Festival, but it does not actually reach a verdict. Therefore, the court never ostracizes someone during the Festival. Accordingly, there is no *a fortiori* argument proving that one observes the practices of ostracism during the Festival. **Because if you do not say so,** that the *baraita* is referring to deliberation, then in the cases of **capital law that are taught, here too, would we put someone to death** on the Festival?


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

וְהָא קָא מִימַּנְעִי מִשִּׂמְחַת יוֹם טוֹב — דְּתַנְיָא, רַבִּי עֲקִיבָא אוֹמֵר: מִנַּיִן לְסַנְהֶדְרִין (שֶׁרָאוּ בְּאֶחָד) שֶׁהָרְגוּ אֶת הַנֶּפֶשׁ שֶׁאֵין טוֹעֲמִין כׇּל אוֹתוֹ הַיּוֹם, תַּלְמוּד לוֹמַר: ״לֹא תֹאכְלוּ עַל הַדָּם״.

**William Davidson Edition - English:**
**But** if so, the judges **would be prevented from rejoicing on the Festival, as it is taught** in a *baraita* that **Rabbi Akiva says: From where** is it derived with regard **to the Sanhedrin who put someone to death that they may not taste** any food or drink **for the entire** rest **of the day? The verse states: “You shall not eat with the blood”** (Leviticus 19:26). It is not appropriate to eat during the same day that they caused bloodshed.


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

אֶלָּא: לְעַיּוֹנֵי בְּדִינֵיהּ, הָכָא נָמֵי לְעַיּוֹנֵי בְּדִינֵיהּ. אֲמַר לֵיהּ: אִם כֵּן, נִמְצֵאתָ מְעַנֶּה אֶת דִּינוֹ!

**William Davidson Edition - English:**
**Rather,** the statement of the *baraita*, that the court judges cases of capital law, must be referring **to deliberating in judgment** and not actually reaching a verdict. **Here too,** in cases of monetary law and of lashes, it is referring **to deliberating in judgment,** without the possibility of ostracizing anyone during the Festival. Rav Yosef said **to him: If so,** if only deliberations are conducted during the Festival, **you find a perversion of justice** by delaying **his** verdict.


###### Moed Katan 14b:15
[Moed Katan 14b:15](https://torahapp.org/share/book/Moed%20Katan/r/14b:15)

אָתוּ מִצַּפְרָא וּמְעַיְּינִי בְּדִינֵיהּ, וְעָיְילִי, וְאָכְלִי וְשָׁתוּ כּוּלֵּי יוֹמָא, וַהֲדַר אָתוּ בִּשְׁקִיעַת הַחַמָּה וְגָמְרִי לְדִינֵיהּ וְקָטְלוּ לֵיהּ.

**William Davidson Edition - English:**
Rather, the judges **come in the morning** as usual **and deliberate in judgment.** They then **enter** their homes **and eat and drink all day,** i.e., as much as they desire, in order to rejoice fully on the Festival. **Then they come** back to the courthouse close to **sunset and complete his judgment,** i.e., they dispense the verdict, and if necessary, **they kill him.** In this manner, they are not prevented from enjoying the Festival properly.


###### Moed Katan 14b:16
[Moed Katan 14b:16](https://torahapp.org/share/book/Moed%20Katan/r/14b:16)

אָמַר אַבָּיֵי, תָּא שְׁמַע: וּמְנוּדֶּה שֶׁהִתִּירוּ לוֹ חֲכָמִים!

**William Davidson Edition - English:**
**Abaye said: Come** and **hear** another support from a *baraita*: **And** it is the case with regard to **one who is ostracized, that the Sages permitted him** to get a haircut during the intermediate days of the Festival. This indicates that one who is ostracized need not observe the practices of ostracism during the Festival.


###### Moed Katan 14b:17
[Moed Katan 14b:17](https://torahapp.org/share/book/Moed%20Katan/r/14b:17)

אָמַר רָבָא: מִי קָתָנֵי שֶׁהִתִּירוּהוּ חֲכָמִים? שֶׁהִתִּירוּ לוֹ חֲכָמִים קָתָנֵי, דַּאֲזַל וּפַיְּיסֵיהּ לְבַעַל דִּינֵיהּ, וַאֲתָא קַמֵּי דְרַבָּנַן וּשְׁרוֹ לֵיהּ.

**William Davidson Edition - English:**
**Rava said: Is it taught** in the *baraita*: **That they permitted it,** which would indicate that **the Sages** permitted all those who were ostracized to cut their hair on the intermediate days of the Festival? Rather, **it is taught: They permitted him.** This indicates that it is referring to an individual case, **where one went and appeased his** opposing **litigant and the Sages came and released him** from his decree of ostracism.


###### Moed Katan 14b:18
[Moed Katan 14b:18](https://torahapp.org/share/book/Moed%20Katan/r/14b:18)

מְצוֹרָע, מַהוּ שֶׁיַּנְהִיג צָרַעְתּוֹ בָּרֶגֶל? אָמַר אַבָּיֵי, תָּא שְׁמַע: וְהַנָּזִיר וְהַמְּצוֹרָע מִטּוּמְאָתוֹ לְטׇהֳרָתוֹ. הָא בִּימֵי טוּמְאָתוֹ — נָהֵיג.

**William Davidson Edition - English:**
§ The Gemara asks a similar question: With regard to **a leper, what is** the *halakha*? Must he **observe the practices of his leper status,** or are they overridden by the mitzva to rejoice **during the Festival? Abaye said: Come** and **hear** a proof from a *baraita*: **And** both **the nazirite and the leper** who transfers **from his** state of **ritual impurity to his** new state of **purity** may shave on the intermediate days of the Festival. **This** implies that **during the days of his impurity** he must **observe** all of the ordinary practices, even during the Festival.


###### Moed Katan 14b:19
[Moed Katan 14b:19](https://torahapp.org/share/book/Moed%20Katan/r/14b:19)

לָא מִיבַּעְיָא קָאָמַר. לָא מִיבַּעְיָא בִּימֵי טוּמְאָתוֹ דְּלָא נָהֵיג, אֲבָל לְטׇהֳרָתוֹ נִיגְזוֹר שֶׁמָּא יְשַׁהֶה קׇרְבְּנוֹתָיו, קָמַשְׁמַע לַן!

**William Davidson Edition - English:**
The Gemara rejects this proof: The *baraita* **is speaking** employing the didactic style of: **Needless to say. Needless to say, during the days of his impurity** on the Festival, **he does not observe** the practices of ostracism. **However,** with regard to one who regains **his** state of **purity** during the intermediate days of the Festival, one might think that **we should issue a decree** that he not be permitted to shave, **lest he delay** sacrificing **his offerings** until the last day of the Festival, when it is prohibited to sacrifice offerings of an individual. Perhaps prohibiting him from shaving will prevent this possibility. Therefore, because one might have thought that shaving should be prohibited, the *baraita* **teaches us** that it is, in fact, permitted for him to shave during the intermediate days of the Festival.


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

אָמַר רָבָא, תָּא שְׁמַע: ״וְהַצָּרוּעַ״ — לְרַבּוֹת כֹּהֵן גָּדוֹל. וְהָא כֹּהֵן גָּדוֹל, דְּכׇל הַשָּׁנָה כְּרֶגֶל לְכוּלֵּי עָלְמָא דָּמֵי, דִּתְנַן: כֹּהֵן גָּדוֹל מַקְרִיב אוֹנֵן וְאֵינוֹ אוֹכֵל. שְׁמַע מִינַּהּ נוֹהֵג צָרַעְתּוֹ בָּרֶגֶל. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**Rava said: Come** and **hear** another source. The verse states: **“And the leper** in whom the plague is, his clothes shall be rent” (Leviticus 13:45). The extra emphasis of the phrase: “And the leper” comes **to include the High Priest,** teaching that all the *halakhot* of the leper apply to him. **And** the status of **the High Priest** during **the entire year is like** that of **everyone on a Festival, as we learned** in a mishna (*Horayot* 12b): The **High Priest sacrifices** animals when he has the status of **an acute mourner,** i.e., before the burial of a close relative who died, **but he may not eat** of the offering. **Learn from it** that a leper **practices the customs of his leprosy during the Festival.** The Gemara concludes: Indeed, **learn from it** that this is so.


###### Moed Katan 14b:21
[Moed Katan 14b:21](https://torahapp.org/share/book/Moed%20Katan/r/14b:21)

אָבֵל אָסוּר בְּתִסְפּוֹרֶת. מִדְּקָאָמַר לְהוּ רַחֲמָנָא לִבְנֵי אַהֲרֹן: ״רָאשֵׁיכֶם אַל תִּפְרָעוּ״, מִכְּלָל דְּכוּלֵּי עָלְמָא אָסוּר.

**William Davidson Edition - English:**
§ The source for the *halakha* that **it is prohibited for a mourner to** receive **a haircut is** derived **from** the fact that **the Merciful One states to the sons of Aaron: “Let not the hair of your heads go loose”** (Leviticus 10:6). It was prohibited for them to let their hair grow long during their period of mourning over the death of their brothers, Nadav and Avihu. **By inference,** it is teaching **that for everyone** else, i.e., non-priests, **it is prohibited** to cut their hair during the period of mourning.