## Moed Katan Daf 15b

###### Moed Katan 15b:1
[Moed Katan 15b:1](https://torahapp.org/share/book/Moed%20Katan/r/15b:1)

דְּמוּת דְּיוֹקְנִי נָתַתִּי בָּהֶן, וּבַעֲוֹנוֹתֵיהֶם הֲפַכְתִּיהָ. (כָּפוּ) [יֵהָפְכוּ] מִטּוֹתֵיהֶן עָלֶיהָ. מְנוּדֶּה וּמְצוֹרָע מָה הֵן בִּכְפִיַּית הַמִּטָּה? תֵּיקוּ.

**William Davidson Edition - English:**
God stated: **I have placed the likeness of My image [*deyokan*] within** humans, as they were created in My image, **and owing to their sins I have overturned it,** as when this person died the Divine image in him was removed. Therefore, you must also **overturn your beds on account of this.** The Gemara asks: **What** is the *halakha* governing **one who was ostracized or a leper,** with regard to **overturning the bed?** The Gemara has no answer, and the question **shall stand** unresolved.


###### Moed Katan 15b:2
[Moed Katan 15b:2](https://torahapp.org/share/book/Moed%20Katan/r/15b:2)

אָבֵל אָסוּר בַּעֲשִׂיַּית מְלָאכָה, דִּכְתִיב: ״וְהָפַכְתִּי חַגֵּיכֶם לְאֵבֶל״. מָה חַג אָסוּר בִּמְלָאכָה — אַף אָבֵל אָסוּר בִּמְלָאכָה.

**William Davidson Edition - English:**
§ The Gemara proceeds to the next topic: **A mourner is prohibited from performing work, as it is written: “And I will turn your Festivals into mourning”** (Amos 8:10). The Gemara infers: **Just as a Festival** is a time when it is **prohibited to work, so too, a mourner is prohibited from performing work.**


###### Moed Katan 15b:3
[Moed Katan 15b:3](https://torahapp.org/share/book/Moed%20Katan/r/15b:3)

מְנוּדֶּה מַהוּ בַּעֲשִׂיַּית מְלָאכָה? אָמַר רַב יוֹסֵף, תָּא שְׁמַע: כְּשֶׁאָמְרוּ אָסוּר בַּעֲשִׂיַּית מְלָאכָה, לֹא אָמְרוּ אֶלָּא בַּיּוֹם, אֲבָל בַּלַּיְלָה מוּתָּר. וְכֵן אַתָּה מוֹצֵא בִּמְנוּדֶּה וּבְאָבֵל. מַאי לָאו, אַכּוּלְּהוּ? לָא, אַשְּׁאָרָא.

**William Davidson Edition - English:**
The Gemara asks: **What is** the *halakha* concerning **one who was ostracized** with regard to **the performance of work? Rav Yosef said: Come** and **hear** that which is taught in the following *baraita*: **When** the Sages **said that the performance of work is prohibited** on a communal fast due to lack of rain, **they meant only** that work is prohibited **during the day** of the fast, **but during the night** of the fast **it is permitted. And you find a similar** *halakha* **with regard to a person** who was **ostracized and** with regard to **a mourner. What, is it not with regard to all** of the prohibitions stated that the *baraita* says that they apply to one who was ostracized as well, including the prohibition to engage in work? The Gemara rejects this argument: **No,** this **is referring to the rest** of the prohibitions, but not to work.


###### Moed Katan 15b:4
[Moed Katan 15b:4](https://torahapp.org/share/book/Moed%20Katan/r/15b:4)

תָּא שְׁמַע: מְנוּדֶּה שׁוֹנֶה וְשׁוֹנִין לוֹ, נִשְׂכָּר וְנִשְׂכָּרִין לוֹ. שְׁמַע מִינַּהּ. מְצוֹרָע מַהוּ בַּעֲשִׂיַּית מְלָאכָה? תֵּיקוּ.

**William Davidson Edition - English:**
The Gemara offers a different proof: **Come** and **hear that which** was taught in the following *baraita*: **One who is ostracized may teach Torah** to others, **and** others **may teach him** Torah. Similarly, **he may be hired** for work by others, **and** others **may be hired by him.** The Gemara concludes: **Learn from here** that it is permitted for one who is ostracized to engage in work. The Gemara asks: **What is** the *halakha* concerning **a leper,** with regard to **the performance of work?** An answer is not found, and the question **shall stand** unresolved.


###### Moed Katan 15b:5
[Moed Katan 15b:5](https://torahapp.org/share/book/Moed%20Katan/r/15b:5)

אָבֵל אָסוּר בִּרְחִיצָה, דִּכְתִיב: ״וְאַל תָּסוּכִי שֶׁמֶן״, וּרְחִיצָה בִּכְלַל סִיכָה.

**William Davidson Edition - English:**
§ The Gemara discusses a different prohibition: **A mourner is prohibited from bathing, as it is written: “And do not anoint yourself with oil,** but be as a woman that had for a long time mourned for the dead” (II Samuel 14:2). **And bathing is included in** the category of **anointing,** as both activities have a similar goal, i.e., cleanliness.


###### Moed Katan 15b:6
[Moed Katan 15b:6](https://torahapp.org/share/book/Moed%20Katan/r/15b:6)

מְנוּדֶּה מַהוּ בִּרְחִיצָה? אָמַר רַב יוֹסֵף, תָּא שְׁמַע: כְּשֶׁאָמְרוּ אָסוּר בִּרְחִיצָה לֹא אָמְרוּ אֶלָּא כׇּל גּוּפוֹ, אֲבָל פָּנָיו יָדָיו וְרַגְלָיו — מוּתָּר, וְכֵן אַתָּה מוֹצֵא בִּמְנוּדֶּה וּבְאָבֵל. מַאי לָאו אַכּוּלְּהוּ? לָא, אַשְּׁאָרָא. מְצוֹרָע מַהוּ בִּרְחִיצָה? תֵּיקוּ.

**William Davidson Edition - English:**
The Gemara asks: **What is** the *halakha* concerning **one who is ostracized** with regard to **bathing? Rav Yosef said: Come** and **hear that which** was taught in the following *baraita*: **When** the Sages **said that bathing is prohibited** on a communal fast, **they meant only** that a person may not wash **his entire body, but** washing **his face, his hands, and his feet is permitted. And you find a similar** *halakha* **with regard to a person who was ostracized and** with regard to **a mourner. What, is it not with regard to all** the prohibitions stated in the *baraita*, including the prohibition against bathing, that they apply also to one who is ostracized? The Gemara rejects this argument: **No,** this **is referring to the rest** of the prohibitions, but not to bathing. The Gemara asks: **What is** the *halakha* concerning **a leper** with regard to **bathing?** An answer is not found, and the question **shall stand** unresolved.


###### Moed Katan 15b:7
[Moed Katan 15b:7](https://torahapp.org/share/book/Moed%20Katan/r/15b:7)

אָבֵל אָסוּר בִּנְעִילַת הַסַּנְדָּל, מִדְּקָאָמַר לֵיהּ רַחֲמָנָא לִיחֶזְקֵאל ״וּנְעָלֶיךָ תָּשִׂים בְּרַגְלֶיךָ״, מִכְּלָל דְּכוּלֵּי עָלְמָא אָסוּר.

**William Davidson Edition - English:**
§ The Gemara moves to the next topic: **A mourner is prohibited from wearing shoes. Since the Merciful One says to** Ezekiel with regard to how his mourning rites should differ from the accepted custom: **“And put your shoes upon your feet”** (Ezekiel 24:17), which shows **by inference that everyone** else, i.e., all other mourners, **is prohibited** from wearing shoes.


###### Moed Katan 15b:8
[Moed Katan 15b:8](https://torahapp.org/share/book/Moed%20Katan/r/15b:8)

מְנוּדֶּה מַהוּ בִּנְעִילַת הַסַּנְדָּל? אָמַר רַב יוֹסֵף, תָּא שְׁמַע: כְּשֶׁאָמְרוּ אָסוּר בִּנְעִילַת הַסַּנְדָּל — לֹא אָמְרוּ אֶלָּא בָּעִיר, אֲבָל בַּדֶּרֶךְ — מוּתָּר. הָא כֵּיצַד? יָצָא לַדֶּרֶךְ — נוֹעֵל, נִכְנַס לָעִיר — חוֹלֵץ, וְכֵן אַתָּה מוֹצֵא בִּמְנוּדֶּה וּבְאָבֵל. מַאי לָאו אַכּוּלְּהוּ? לָא, אַשְּׁאָרָא.

**William Davidson Edition - English:**
The Gemara asks: **What is** the *halakha* concerning **one who is ostracized** with regard to **wearing shoes? Rav Yosef said: Come** and **hear that which** is taught in the following *baraita*: **When** the Sages **said** that **wearing shoes is prohibited** on a communal fast, **they meant only** that one may not wear shoes when he is walking about **in the city, but** if he set out to travel **on the road,** wearing shoes **is permitted. How so?** When **he sets out on the road, he may put on** his shoes. But as soon as **he enters the city** once again, **he must take off** his shoes and continue barefoot. **And you find a similar** *halakha* **with regard to a person** who was **ostracized and** with regard to **a mourner. What, is it not with regard to all** of the prohibitions stated in the *baraita*, including the prohibition against wearing shoes, that they apply also to one who was ostracized? The Gemara rejects this argument: **No,** this **is referring to the rest** of the prohibitions, but not to wearing shoes.


###### Moed Katan 15b:9
[Moed Katan 15b:9](https://torahapp.org/share/book/Moed%20Katan/r/15b:9)

מְצוֹרָע מַהוּ בִּנְעִילַת הַסַּנְדָּל? תֵּיקוּ.

**William Davidson Edition - English:**
The Gemara asks: **What is** the *halakha* concerning **a leper** with regard to **wearing shoes?** No answer is found, and the question **shall stand** unresolved.


###### Moed Katan 15b:10
[Moed Katan 15b:10](https://torahapp.org/share/book/Moed%20Katan/r/15b:10)

אָבֵל אָסוּר בְּתַשְׁמִישׁ הַמִּטָּה, דִּכְתִיב: ״וַיְנַחֵם דָּוִד אֵת בַּת שֶׁבַע אִשְׁתּוֹ וַיָּבֹא אֵלֶיהָ״, מִכְּלָל דְּמֵעִיקָּרָא אָסוּר.

**William Davidson Edition - English:**
§ The Gemara considers another issue: **A mourner is prohibited from engaging in sexual relations, as it is written: “And David comforted Bath-Sheba his wife, and went into her,** and lay with her” (II Samuel 12:24), after their son had died. This proves **by inference that initially,** during the period of mourning, sexual relations **were forbidden.**


###### Moed Katan 15b:11
[Moed Katan 15b:11](https://torahapp.org/share/book/Moed%20Katan/r/15b:11)

מְנוּדֶּה מַהוּ בְּתַשְׁמִישׁ הַמִּטָּה? אָמַר רַב יוֹסֵף, תָּא שְׁמַע: כׇּל אוֹתָן שָׁנִים שֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר מְנוּדִּין הָיוּ, וְשִׁימְּשׁוּ מִטּוֹתֵיהֶן. אֲמַר לֵיהּ אַבָּיֵי: וְדִלְמָא מְנוּדֶּה לַשָּׁמַיִם שָׁאנֵי, דְּקִיל.

**William Davidson Edition - English:**
The Gemara asks: **What is** the *halakha* concerning **one who is ostracized** with regard to **sexual relations? Rav Yosef said: Come** and **hear that which** is taught in a *baraita*: **All those years that the Jewish people were in the wilderness they were ostracized, and** yet **they engaged in sexual relations,** as there were children born to them during that period. It follows that it is permitted for one who is ostracized to engage in sexual relations. **Abaye said to him: Perhaps one who is ostracized by Heaven is different,** as **that is less serious** than being ostracized by an earthly court.


###### Moed Katan 15b:12
[Moed Katan 15b:12](https://torahapp.org/share/book/Moed%20Katan/r/15b:12)

קִיל?! וְהָא אָמְרַתְּ חֲמִיר! סַפּוֹקֵי מְסַפְּקָא לֵיהּ: זִיל הָכָא קָמְדַחֵי לֵיהּ, וְזִיל הָכָא קָמְדַחֵי לֵיהּ.

**William Davidson Edition - English:**
The Gemara asks in astonishment: Is it **less serious? But didn’t you,** Abaye, **say** elsewhere that a decree of ostracism imposed by Heaven is **more serious** than one issued by an earthly court? For this reason, Abaye rejected several proofs of Rav Yosef from the previously cited *baraita*. The Gemara answers: Abaye **is uncertain** whether a decree of ostracism imposed by Heaven is more or less serious than one imposed by an earthly court. Therefore, when **he goes in this** direction **he rejects** the argument, **and** when **he goes in that** direction **he rejects** the argument. Abaye asserts that since the issue is in doubt, no proof can be derived from ostracism issued by Heaven.


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

מְצוֹרָע מַהוּ בְּתַשְׁמִישׁ הַמִּטָּה? תָּא שְׁמַע, דְּתַנְיָא: ״וְיָשַׁב מִחוּץ לְאׇהֳלוֹ״, שֶׁיְּהֵא כִּמְנוּדֶּה וּכְאָבֵל, וְאָסוּר בְּתַשְׁמִישׁ הַמִּטָּה. וְאֵין ״אׇהֳלוֹ״ אֶלָּא אִשְׁתּוֹ, שֶׁנֶּאֱמַר: ״לֵךְ אֱמוֹר לָהֶם שׁוּבוּ לָכֶם לְאׇהֳלֵיכֶם״. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara continues: **What is** the *halakha* concerning **a leper** with regard to **sexual relations? Come** and **hear** a proof, **as it is taught** in a *baraita*: The verse concerning a leper states: **“But he shall remain outside his tent** seven days” (Leviticus 14:8), from which it is derived **that** a leper **should be like one who is ostracized and like a mourner, and he is prohibited** from engaging **in sexual relations.** How is this derived? The **only** meaning of the term **“his tent”** is **his wife, as is stated** after the giving of the Torah: **“Go say to them, return again to your tents”** (Deuteronomy 5:27). This statement rendered it permitted for the men to once again engage in sexual relations with their wives after they had previously been prohibited to do so in anticipation of the giving of the Torah, as expressed in the verse: “Come not near a woman” (Exodus 19:15). The Gemara concludes: Indeed, **learn from this** that it is prohibited for a leper to engage in sexual relations.


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

וְנִיפְשׁוֹט נָמֵי לִמְנוּדֶּה? אָמַר רַב הוּנָא בְּרֵיהּ דְּרַב פִּנְחָס מִשְּׁמֵיהּ דְּרַב יוֹסֵף: מִי קָתָנֵי שֶׁאָסוּר? שֶׁיְּהֵא כִּמְנוּדֶּה וּכְאָבֵל בְּמִילֵּי אַחְרָנְיָיתָא, וְאָסוּר נָמֵי בְּתַשְׁמִישׁ הַמִּטָּה.

**William Davidson Edition - English:**
The Gemara asks: If this is the case, then **can we** also **resolve** the question raised above with regard to **one who is ostracized,** by saying that it is prohibited for such a person to engage in sexual relations? **Rav Huna, son of Rav Pineḥas, said in the name of Rav Yosef: Is it taught** that a leper **is prohibited** from engaging in sexual relations like one who is ostracized? **It states** only that **he should be** treated **like one who is ostracized and like a mourner,** i.e., he should be like them **with regard to other things, and in addition he is prohibited** from engaging in **sexual relations.** Therefore, no proof can be derived from here with regard to one who is ostracized that he, too, is prohibited from engaging in sexual relations.


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

אָבֵל אֵינוֹ מְשַׁלֵּחַ קׇרְבְּנוֹתָיו, דְּתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: ״שְׁלָמִים״ — בִּזְמַן שֶׁהוּא שָׁלֵם, וְלֹא בִּזְמַן שֶׁהוּא אוֹנֵן.

**William Davidson Edition - English:**
§ The Gemara continues: **A mourner may not send his offerings** to the Temple, **as it is taught** in a *baraita*: **Rabbi Shimon says: A peace**-offering **[*shelamim*]** is given this name also to teach us that one may sacrifice it only **at a time when he is whole [*shalem*]** and his mind is settled, **but not at a time when he is an acute mourner,** i.e., on the first day of his bereavement, when he is distressed.


###### Moed Katan 15b:16
[Moed Katan 15b:16](https://torahapp.org/share/book/Moed%20Katan/r/15b:16)

מְנוּדֶּה מַהוּ שֶׁיְּשַׁלַּח קׇרְבְּנוֹתָיו? אָמַר רַב יוֹסֵף, תָּא שְׁמַע: כׇּל אוֹתָן שָׁנִים שֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר מְנוּדִּין הָיוּ, וְשִׁלְּחוּ קׇרְבְּנוֹתֵיהֶן. אֲמַר לֵיהּ אַבָּיֵי: וְדִלְמָא מְנוּדֶּה לַשָּׁמַיִם שָׁאנֵי, דְּקִיל?

**William Davidson Edition - English:**
The Gemara asks: **What is** the *halakha* concerning **one who is ostracized** with regard to **sending his offerings** to the Temple? **Rav Yosef said: Come** and **hear** a proof from that which is taught in a *baraita*: **All those years that the Jewish people were in the wilderness they were ostracized, and** yet **they sent their offerings. Abaye said to him: Perhaps one who is ostracized by Heaven is different, as that is less serious** than being ostracized by an earthly court.


###### Moed Katan 15b:17
[Moed Katan 15b:17](https://torahapp.org/share/book/Moed%20Katan/r/15b:17)

קִיל?! וְהָאָמְרַתְּ חֲמִיר? סַפּוֹקֵי מְסַפְּקָא לֵיהּ וּמְדַחֵי לֵיהּ.

**William Davidson Edition - English:**
The Gemara asks in astonishment: Is it **less serious? But certainly you,** Abaye, **said** elsewhere that being ostracized by Heaven is **more serious** than being ostracized by an earthly court. The Gemara offers a resolution: Abaye **is uncertain** whether being ostracized by Heaven is more or less serious than being ostracized by an earthly court, and therefore **he rejects** Rav Yosef’s arguments in both directions.


###### Moed Katan 15b:18
[Moed Katan 15b:18](https://torahapp.org/share/book/Moed%20Katan/r/15b:18)

מְצוֹרָע מַהוּ שֶׁיְּשַׁלַּח קׇרְבְּנוֹתָיו? תָּא שְׁמַע, דְּתַנְיָא: ״וְאַחֲרֵי טׇהֳרָתוֹ״ — אַחַר פְּרִישָׁתוֹ מִן הַמֵּת, ״שִׁבְעַת יָמִים יִסְפְּרוּ לוֹ״ — אֵלּוּ שִׁבְעַת יְמֵי סְפִירוֹ, ״וּבְיוֹם בֹּאוֹ אֶל הַקּוֹדֶשׁ אֶל הֶחָצֵר הַפְּנִימִית לְשָׁרֵת בַּקּוֹדֶשׁ יַקְרִיב חַטָּאתוֹ״ —

**William Davidson Edition - English:**
The Gemara asks: **What is** the *halakha* with regard to **a leper sending his offerings** to the Temple? The Gemara answers: **Come** and **hear** a proof, **as it is taught** in a *baraita* with regard to a priest who became ritually impure: “And after he is purified, they shall count for him seven days” (Ezekiel 44:26). The verse should be understood as follows: **“And after he is purified”; after he has separated from** his **deceased** relative. **“They shall count for him seven days”; these are the seven days of his counting** before he may purify himself. **“And on the day that he goes into the Sanctuary, into the inner court, to minister in the Sanctuary, he shall sacrifice his sin**-offering, says the Lord God” (Ezekiel 44:27);