## Moed Katan Daf 16a

###### Moed Katan 16a:1
[Moed Katan 16a:1](https://torahapp.org/share/book/Moed%20Katan/r/16a:1)

זוֹ עֲשִׂירִית הָאֵיפָה שֶׁלּוֹ, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
**this is** the meal-offering of **a tenth of an ephah** of flour, which every priest would bring on the day he began serving in the Temple. But as long as he is ritually impure, whether because he had come into contact with a corpse or due to leprosy, he may not send his offerings to the Temple; this is **the statement of Rabbi Yehuda.**


###### Moed Katan 16a:2
[Moed Katan 16a:2](https://torahapp.org/share/book/Moed%20Katan/r/16a:2)

רַבִּי שִׁמְעוֹן אוֹמֵר: ״בְּבֹאוֹ יַקְרִיב״, בִּזְמַן שֶׁרָאוּי לְבִיאָה — רָאוּי לְהַקְרָבָה, בִּזְמַן שֶׁאֵינוֹ רָאוּי לְבִיאָה — אֵינוֹ רָאוּי לְהַקְרָבָה.

**William Davidson Edition - English:**
**Rabbi Shimon says:** The verse states: “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.” This teaches that **when he is fit to enter** the Sanctuary, **he is fit to sacrifice** an offering. But **when he is not fit to go into** the Sanctuary, i.e., when he is ritually impure, **he is not fit to sacrifice** an offering. This implies that a leper may not send his offerings to the Temple to be sacrificed on the altar, as he himself is not fit to enter the Temple.


###### Moed Katan 16a:3
[Moed Katan 16a:3](https://torahapp.org/share/book/Moed%20Katan/r/16a:3)

אָמַר רָבָא: מְנָלַן דִּמְשַׁדְּרִין שְׁלִיחָא דְּבֵי דִינָא וּמַזְמְנִינַן לֵיהּ לְדִינָא — דִּכְתִיב: ״וַיִּשְׁלַח מֹשֶׁה לִקְרֹא לְדָתָן וְלַאֲבִירָם בְּנֵי אֱלִיאָב״. וּמְנָלַן דְּמַזְמְנִינַן לְדִינָא — דִּכְתִיב: ״וַיֹּאמֶר מֹשֶׁה אֶל קֹרַח אַתָּה וְכׇל עֲדָתְךָ״.

**William Davidson Edition - English:**
§ Having discussed some of the restrictions applying to a person who was ostracized, the Gemara explains some of the basic principles relating to ostracism: **Rava said: From where do we** derive **that a court agent is sent to summon** the defendant **to** appear before the **court** before he is ostracized? **As it is written: “And Moses sent to call Dathan and Abiram, the sons of Eliab”** (Numbers 16:12). **And from where do we** derive **that we summon** the defendant, that he himself must appear before the **court? As it is written: “And Moses said to Korah: Be you and all your congregation** before the Lord, you and they, and Aaron, tomorrow” (Numbers 16:16).


###### Moed Katan 16a:4
[Moed Katan 16a:4](https://torahapp.org/share/book/Moed%20Katan/r/16a:4)

לְקַמֵּי גַּבְרָא רַבָּה — דִּכְתִיב: ״לִפְנֵי ה׳״. אַתְּ וּפְלָנְיָא — דִּכְתִיב: ״אַתָּה וָהֵם וְאַהֲרֹן״. דְּקָבְעִינַן זִימְנָא — דִּכְתִיב: ״מָחָר״. זִימְנָא בָּתַר זִימְנָא — דִּכְתִיב: ״קָרְאוּ שָׁם פַּרְעֹה מֶלֶךְ מִצְרַיִם שָׁאוֹן הֶעֱבִיר הַמּוֹעֵד״.

**William Davidson Edition - English:**
From where is it derived that the defendant must be told that he is being summoned to appear **before a great man? As it is written:** “And Moses said to Korah: Be you and all your congregation **before the Lord”** (Numbers 16:16). From where is it derived that the summons must mention the names of both parties: **You and so-and-so,** the plaintiff? **As it is written: “You, and they, and Aaron”** (Numbers 16:16). From where is it derived **that we set a date** for the court proceedings? **As it is written: “Tomorrow”** (Numbers 16:16). From where is it derived that a second **date** must be set **after** the first **date,** if the defendant did not heed the first summons? **As it is written: “They did cry there, Pharaoh, king of Egypt is but a noise; he has passed the time appointed…**Surely as Tabor is among the mountains, and as Carmel by the sea, so shall he come” (Jeremiah 46:17). Although a time had been appointed and it had passed, it was not canceled entirely but pushed off to a later date.


###### Moed Katan 16a:5
[Moed Katan 16a:5](https://torahapp.org/share/book/Moed%20Katan/r/16a:5)

וּמְנָלַן דְּאִי מִתְפַּקַּר בִּשְׁלִיחָא דְּבֵי דִינָא, וְאָתֵי וְאָמַר, לָא מִיתְחֲזֵי כְּלִישָּׁנָא בִּישָׁא — דִּכְתִיב: ״הַעֵינֵי הָאֲנָשִׁים הָהֵם תְּנַקֵּר״.

**William Davidson Edition - English:**
**And from where do we** derive **that if** the summoned person **behaves disrespectfully toward the agent of the court, and** the agent **comes** back **and reports** his conduct, that **this is not considered slander? As it is written: “Will you put out the eyes of these men?”** (Numbers 16:14). Dathan and Abiram spoke these words to the messenger that Moses had sent to them, and the messenger reported them back to Moses.


###### Moed Katan 16a:6
[Moed Katan 16a:6](https://torahapp.org/share/book/Moed%20Katan/r/16a:6)

וּמְנָלַן דִּמְשַׁמְּתִינַן — דִּכְתִיב: ״אוֹרוּ מֵרוֹז״. דְּהָכִי סְבָרָא דְּגַבְרָא רַבָּה — דִּכְתִיב: ״אָמַר מַלְאַךְ ה׳״. וּמְנָלַן דְּמַחְרְמִינַן — דִּכְתִיב: ״אוֹרוּ אָרוֹר״.

**William Davidson Edition - English:**
**And from where do we** derive **that we ostracize** one who does not obey a court summons? **As it is written: “Curse Meroz”** (Judges 5:23), who was ostracized for not coming to battle after having been summoned. From where is it derived that the ostracized person must be told **that it** was **the decision of a great man** to ostracized him? **As it is written:** “Curse Meroz, **said the messenger of the Lord”** (Judges 5:23). **And from where do we** derive **that,** if he fails to mend his ways, **we excommunicate** such a person more harshly, putting him under the most severe form of excommunication? **As it is written:** “Curse Meroz…**curse bitterly** its inhabitants” (Judges 5:23), implying that one curse is followed by another, i.e., lesser ostracism is followed by harsh excommunication.


###### Moed Katan 16a:7
[Moed Katan 16a:7](https://torahapp.org/share/book/Moed%20Katan/r/16a:7)

דְּאָכֵיל וְשָׁתֵי בַּהֲדֵיהּ וְקָאֵי בְּאַרְבַּע אַמּוֹת דִּידֵיהּ — דִּכְתִיב: ״יוֹשְׁבֶיהָ״. וּמְנָלַן דְּפָרְטִינַן חִטְאֵיהּ בְּצִיבּוּרָא — דִּכְתִיב: ״כִּי לֹא בָאוּ לְעֶזְרַת ה׳״.

**William Davidson Edition - English:**
From where is it derived **that** the curse applies to anyone who **eats or drinks with, or stands within, four cubits of** the ostracized person? **As it is written:** “Curse bitterly **its inhabitants”** (Judges 5:23), in reference to all those sitting together with Meroz. **And from where do we** derive **that we detail his sin in public? As it is written:** “Curse bitterly its inhabitants, **because they did not come to the help of the Lord”** (Judges 5:23).


###### Moed Katan 16a:8
[Moed Katan 16a:8](https://torahapp.org/share/book/Moed%20Katan/r/16a:8)

וְאָמַר עוּלָּא: בְּאַרְבַּע מְאָה שִׁיפּוּרֵי שַׁמְּתֵיהּ בָּרָק לְמֵרוֹז. אִיכָּא דְּאָמְרִי גַּבְרָא רַבָּה הֲוָה, וְאִיכָּא דְּאָמְרִי כּוֹכְבָא הֲוָה, שֶׁנֶּאֱמַר: ״מִן שָׁמַיִם נִלְחָמוּ הַכּוֹכָבִים״.

**William Davidson Edition - English:**
**And Ulla said: Barak ostracized Meroz with** the blowing of **four hundred *shofarot*** due to his failure to come. As for the identification of Meroz, **some say** that **he was a great man** and that he was ostracized because he did not join in the war effort. **And others say** that the reference is to **a star** and not a human being, and that it did not aid the Jewish people in their battle, **as it is stated: “The stars fought from heaven;** in their courses they fought against Sisera,” (Judges 5:20). This star, which did not help the Jewish people, was cursed.


###### Moed Katan 16a:9
[Moed Katan 16a:9](https://torahapp.org/share/book/Moed%20Katan/r/16a:9)

וּמְנָלַן דְּמַפְקְרִינַן נִכְסֵיהּ — דִּכְתִיב: ״וְכׇל אֲשֶׁר לֹא יָבֹא לִשְׁלֹשֶׁת הַיָּמִים בַּעֲצַת הַשָּׂרִים וְהַזְּקֵנִים יׇחֳרַם כׇּל רְכוּשׁוֹ וְהוּא יִבָּדֵל מִקְּהַל הַגּוֹלָה״.

**William Davidson Edition - English:**
**And from where do we** derive **that** the court **may declare the property of** one who does not obey its orders **as ownerless? As it is written: “And that whoever would not come within three days, according to the counsel of the princes and the Elders, all his substance shall be forfeited [*yaḥoram*] and himself separated from the congregation of the exiles”** (Ezra 10:8). “Shall be forfeited” is referring to excommunication.


###### Moed Katan 16a:10
[Moed Katan 16a:10](https://torahapp.org/share/book/Moed%20Katan/r/16a:10)

וּמְנָלַן דְּנָצֵינַן וְלָיְיטִינַן וּמָחֵינַן וְתָלְשִׁינַן שֵׂיעָר וּמַשְׁבְּעִינַן — דִּכְתִיב: ״וָאָרִיב עִמָּם וָאֲקַלְלֵם וָאַכֶּה מֵהֶם אֲנָשִׁים וָאֶמְרְטֵם וָאַשְׁבִּיעֵם״.

**William Davidson Edition - English:**
**And from where do we** derive **that we may contend with** such a person, **and curse** him, **and beat** him, **and pull out** his **hair, and make** him **take an oath** in order to prevent him from sinning? **As it is written: “And I contended with them, and cursed them, and beat some of them, and pulled out their hair, and made them take oath** by God” (Nehemiah 13:25).


###### Moed Katan 16a:11
[Moed Katan 16a:11](https://torahapp.org/share/book/Moed%20Katan/r/16a:11)

וּמְנָלַן דְּכָפְתִינַן וְאָסְרִינַן וְעָבְדִינַן הַרְדָּפָה — דִּכְתִיב: ״הֵן לְמוֹת הֵן לִשְׁרוֹשִׁי הֵן לַעֲנָשׁ נִכְסִין וְלַאֲסוּרִין״. מַאי לִשְׁרוֹשִׁי? אָמַר אַדָּא מָרִי אָמַר נְחֶמְיָה בַּר בָּרוּךְ אָמַר רַב חִיָּיא בַּר אָבִין אָמַר רַב יְהוּדָה: הַרְדָּפָה. מַאי הַרְדָּפָה? אָמַר רַב יְהוּדָה בְּרֵיהּ דְּרַב שְׁמוּאֵל בַּר שִׁילַת מִשְּׁמֵיהּ דְּרַב: מְנַדִּין לְאַלְתַּר, וְשׁוֹנִין לְאַחַר שְׁלֹשִׁים, וּמַחְרִימִין לְאַחַר שִׁשִּׁים.

**William Davidson Edition - English:**
**And from where do we** derive **that we may shackle** his hands and feet, **chain** him, **and apply pressure? As it is written: “Whether it be for death, or for banishment [*lishroshi*], or for confiscation of goods, or for imprisonment”** (Ezra 7:26). The Gemara asks: **What** is the meaning of the word **“*lishroshi*,”** translated here as banishment? **Adda Mari said** that **Neḥemya bar Baruch said** that **Rav Ḥiyya bar Avin said** that **Rav Yehuda said:** This is **pressure.** Since this expression is also unclear, the Gemara asks: **What** is **pressure? Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav** that this term refers to the following series of actions: **They ostracize** him **immediately, and** then once **again after thirty** days, and if he still does not repent, **they excommunicate him after sixty** days.


###### Moed Katan 16a:12
[Moed Katan 16a:12](https://torahapp.org/share/book/Moed%20Katan/r/16a:12)

אֲמַר לֵיהּ רַב הוּנָא בַּר חִינָּנָא, הָכִי אָמַר רַב חִסְדָּא: מַתְרִין בֵּיהּ שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי. הָנֵי מִילֵּי לְמָמוֹנָא, אֲבָל לְאַפְקֵירוּתָא — לְאַלְתַּר.

**William Davidson Edition - English:**
**Rav Huna bar Ḥinnana said to him: Rav Ḥisda said as follows:** Before excommunicating a person, the court **warns him** three times, on **Monday, Thursday, and** the following **Monday.** The Gemara notes: **This applies** in a case where one ignores **a monetary judgment** that was issued against him. He is warned three times that he must repay his debt. **But** in a case where one **behaves disrespectfully** toward a Torah scholar, he is **immediately** ostracized.


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

הָהוּא טַבָּחָא דְּאִיתְפַּקַּר בְּרַב טוֹבִי בַּר מַתְנָה, אִימְּנוֹ עֲלֵיהּ אַבָּיֵי וְרָבָא וְשַׁמְּתוּהוּ, לְסוֹף אֲזַל פַּיְּיסֵיהּ לְבַעַל דִּינֵיהּ. אֲמַר אַבָּיֵי: הֵיכִי לֶיעְבֵּיד? לִישְׁרֵי לֵיהּ — לָא חַל שַׁמְתָּא עֲלֵיהּ תְּלָתִין יוֹמִין. לָא לִישְׁרֵי לֵיהּ — קָא בָּעוּ רַבָּנַן לְמֵיעַל.

**William Davidson Edition - English:**
§ The Gemara relates that **a certain butcher behaved disrespectfully toward Rav Tuvi bar Mattana. Abaye and Rava were appointed** to the case **and ostracized him. In the end** the butcher **went and appeased his disputant,** Rav Tuvi. **Abaye said: What should we do** in this case? Shall **he be released** from his decree of ostracism? **His** decree of **ostracism has not** yet **been in effect for** the usual **thirty days.** On the other hand, **shall he not be released** from ostracism? But **the Sages wish to enter** his shop and purchase meat, and they are presently unable to do so. What, then, is the most appropriate course of action?


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

אֲמַר לֵיהּ לְרַב אִידִי בַּר אָבִין: מִידֵּי שְׁמִיעַ לָךְ בְּהָא? אֲמַר לֵיהּ: הָכִי אָמַר רַב תַּחְלִיפָא בַּר אֲבִימִי אָמַר שְׁמוּאֵל: טוּט אָסַר וְטוּט שָׁרֵי. אֲמַר לֵיהּ: הָנֵי מִילֵּי לְמָמוֹנָא, אֲבָל לְאַפְקֵירוּתָא — עַד דְּחָיְילָא שַׁמְתָּא עֲלֵיהּ תְּלָתִין יוֹמִין.

**William Davidson Edition - English:**
**He said to Rav Idi bar Avin:** Have **you heard anything with regard to such** a case? Rav Idi bar Avin **said to** Abaye: **Rav Taḥlifa bar Avimi said** that **Shmuel said as follows:** A *shofar* **blast** at the time of the ostracism **makes** it **binding, and** a *shofar* **blast releases** it. In other words, the *shofar* should be sounded now, as it had been sounded when the decree of ostracism was pronounced, and it should be canceled, although thirty days have not passed. Abaye **said to him: This applies** in a case where one ignores **a monetary judgment** that was issued against him; **but** in a case where one **behaves disrespectfully,** there must be no release **until the** decree of **ostracism has been in effect for thirty days.**


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

אַלְמָא קָסָבַר אַבָּיֵי: הָנֵי בֵּי תְלָתָא דְּשַׁמִּיתוּ — לָא אָתוּ תְּלָתָא אַחֲרִינֵי וְשָׁרוּ לֵיהּ.

**William Davidson Edition - English:**
The Gemara comments: **Apparently, Abaye maintains** that if **three** people **ostracized** one, **three others may not come and release him.** This is derived from the fact that Abaye was concerned about releasing the butcher from ostracism and did not delegate the task to someone else.


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

דְּאִיבַּעְיָא לְהוּ: הָנֵי בֵּי תְלָתָא דְּשַׁמִּיתוּ, מַהוּ לְמֵיתֵי תְּלָתָא אַחֲרִינֵי וְשָׁרוּ לֵיהּ? תָּא שְׁמַע: מְנוּדֶּה לָרַב — מְנוּדֶּה לַתַּלְמִיד, מְנוּדֶּה לַתַּלְמִיד — אֵינוֹ מְנוּדֶּה לָרַב.

**William Davidson Edition - English:**
**As a dilemma was raised before** the Sages: If **three** people **ostracized** someone, **what is** the *halakha* with regard to **three others coming and releasing him** from his decree of ostracism? The Gemara suggests: **Come** and **hear** a proof from that which is taught in a *baraita*: **One who was ostracized by the teacher** of Torah for having acted disrespectfully toward him **is** considered **ostracized with regard to the student,** and the latter must keep his distance from him. However, **one who was ostracized by the student is not** considered **ostracized with regard to the teacher.**


###### Moed Katan 16a:17
[Moed Katan 16a:17](https://torahapp.org/share/book/Moed%20Katan/r/16a:17)

מְנוּדֶּה לְעִירוֹ — מְנוּדֶּה לְעִיר אַחֶרֶת, מְנוּדֶּה לְעִיר אַחֶרֶת — אֵינוֹ מְנוּדֶּה לְעִירוֹ. מְנוּדֶּה לַנָּשִׂיא — מְנוּדֶּה לְכׇל יִשְׂרָאֵל, מְנוּדֶּה לְכׇל יִשְׂרָאֵל — אֵינוֹ מְנוּדֶּה לַנָּשִׂיא. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אֶחָד מִן הַתַּלְמִידִים שֶׁנִּידָּה וָמֵת — חֶלְקוֹ אֵינוֹ מוּפָר.

**William Davidson Edition - English:**
**One who was ostracized by his** own **city is** considered **ostracized with regard to another city.** However, **one who was ostracized by another city is not** considered **ostracized with regard to his** own **city. One who was ostracized by the *Nasi*** of the Sanhedrin **is** considered **ostracized with regard to all the Jewish people;** but **one who was ostracized by all the Jewish people is not** considered **ostracized with regard to the *Nasi*** of the Sanhedrin. **Rabban Shimon ben Gamliel says:** If **one of the students** sitting as a judge on the court **had ostracized** someone, **and he died** before releasing him from the decree of ostracism, **his portion** of the decree of ostracism **is not nullified.**


###### Moed Katan 16a:18
[Moed Katan 16a:18](https://torahapp.org/share/book/Moed%20Katan/r/16a:18)

שְׁמַע מִינַּהּ תְּלָת: שְׁמַע מִינַּהּ תַּלְמִיד שֶׁנִּידָּה לִכְבוֹדוֹ — נִידּוּיוֹ נִידּוּי, וּשְׁמַע מִינַּהּ כׇּל אֶחָד וְאֶחָד מֵיפֵר חֶלְקוֹ, וּשְׁמַע מִינַּהּ הָנֵי בֵּי תְלָתָא דְּשַׁמִּיתוּ, לָא אָתוּ תְּלָתָא אַחֲרִינֵי וְשָׁרוּ לֵיהּ.

**William Davidson Edition - English:**
The Gemara says: **Learn three** *halakhot* **from this** *baraita*. **Learn from this** that in the case of **a student who ostracizes** someone **due to** an insult to **his dignity** and not because the ostracized person was guilty of some transgression, **his** decree of **ostracism is valid.** Were the case one where one was ostracized due to sin, everyone is required to respect the decree of ostracism, even the student’s teacher. **And learn from this** that **each and every one** who participated in the decree of ostracism **nullifies his** own **portion** of the decree of ostracism, as the *baraita* speaks of: His portion. **And learn from this** that if **three** people **ostracized** another person, **three other** people **may not come and nullify** the decree of ostracism. Were this not the case, it wouldn’t matter if a certain person’s portion was not nullified. His portion could be nullified by someone else.


###### Moed Katan 16a:19
[Moed Katan 16a:19](https://torahapp.org/share/book/Moed%20Katan/r/16a:19)

אָמַר אַמֵּימָר: הִלְכְתָא, הָנֵי בֵּי תְלָתָא דְּשַׁמִּיתוּ — אָתוּ בֵּי תְּלָתָא אַחֲרִינֵי וְשָׁרוּ לֵיהּ. אֲמַר לֵיהּ רַב אָשֵׁי לְאַמֵּימָר: וְהָא תַּנְיָא, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אֶחָד מִן הַתַּלְמִידִים שֶׁנִּידָּה וָמֵת — חֶלְקוֹ אֵינוֹ מוּפָר. מַאי לָאו, אֵינוֹ מוּפָר כְּלָל! לָא, עַד דְּאָתוּ בֵּי תְּלָתָא אַחֲרִינֵי וְשָׁרוּ לֵיהּ.

**William Davidson Edition - English:**
**Ameimar said: The *halakha* is** that if **three** people **ostracize** another person, **three others may come and nullify** the decree of ostracism. **Rav Ashi said to Ameimar: But isn’t it taught** in a *baraita*: **Rabban Shimon ben Gamliel says:** If **one of the students had ostracized** another person, **and he died** before releasing him from the decree of ostracism, **his portion is not nullified? What, is it not** that **it is not nullified at all,** i.e., it cannot be nullified by another person? The Gemara rejects this argument: **No,** this means that the decree of ostracism remains in force **until three other people come and nullify** it.


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

תָּנוּ רַבָּנַן: אֵין נִידּוּי פָּחוֹת מִשְּׁלֹשִׁים יוֹם, וְאֵין נְזִיפָה פָּחוֹת מִשִּׁבְעָה יָמִים. וְאַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר לַדָּבָר, שֶׁנֶּאֱמַר: ״וְאָבִיהָ יָרֹק יָרַק בְּפָנֶיהָ הֲלֹא תִכָּלֵם שִׁבְעַת יָמִים״.

**William Davidson Edition - English:**
§ **The Sages taught** the following *baraita*: **Ostracism does not** apply **for less than** a period of **thirty days, and admonition,** which is less severe than ostracism, **does not** apply **for less than** a period of **seven days. And although there is no proof with regard to the matter,** i.e., the standard duration of admonition, there is **an allusion to the matter, as it is stated: “If her father had but spit in her face, should she not be ashamed for seven days?”** (Numbers 12:14). This implies that admonition lasts for seven days.


###### Moed Katan 16a:21
[Moed Katan 16a:21](https://torahapp.org/share/book/Moed%20Katan/r/16a:21)

אָמַר רַב חִסְדָּא: נִידּוּי שֶׁלָּנוּ כִּנְזִיפָה שֶׁלָּהֶן, וּנְזִיפָה דִּידְהוּ שִׁבְעָה וְתוּ לָא. וְהָא רַבִּי שִׁמְעוֹן בַּר רַבִּי וּבַר קַפָּרָא הֲווֹ יָתְבִי וְקָא גָרְסִי, קַשְׁיָא לְהוּ שְׁמַעְתָּא, אֲמַר לֵיהּ רַבִּי שִׁמְעוֹן לְבַר קַפָּרָא: דָּבָר זֶה צָרִיךְ רַבִּי. אֲמַר לֵיהּ בַּר קַפָּרָא לְרַבִּי שִׁמְעוֹן: וּמָה רַבִּי אוֹמֵר בְּדָבָר זֶה?

**William Davidson Edition - English:**
**Rav Ḥisda said: Our** decree of **ostracism** in Babylonia has the power **of their admonition** in Eretz Yisrael. Since the authorities in Eretz Yisrael are ordained with the title Rabbi, their admonition carries more weight than a decree of ostracism issued in Babylonia. The Gemara asks: Is **their admonition** in Eretz Yisrael only **seven** days **and no more? But isn’t** it related that **Rabbi Shimon, son of Rabbi** Yehuda HaNasi, **and bar Kappara were sitting and studying,** and they posed **a difficulty with** a certain ***halakha*. Rabbi Shimon said to bar Kappara: This issue requires** my father, **Rabbi** Yehuda HaNasi, to explain it. **Bar Kappara said to Rabbi Shimon,** somewhat mockingly: **And what can** your father, **Rabbi** Yehuda HaNasi, **say about this** issue? What can he add and teach us about it?


###### Moed Katan 16a:22
[Moed Katan 16a:22](https://torahapp.org/share/book/Moed%20Katan/r/16a:22)

אֲזַל אֲמַר לֵיהּ לַאֲבוּהּ, אִיקְּפַד. אֲתָא בַּר קַפָּרָא לְאִיתְחֲזוֹיֵי לֵיהּ, אֲמַר לֵיהּ: בַּר קַפָּרָא, אֵינִי מַכִּירְךָ מֵעוֹלָם! יְדַע דִּנְקַט מִילְּתָא בְּדַעְתֵּיהּ, נְהַג נְזִיפוּתָא בְּנַפְשֵׁיהּ תְּלָתִין יוֹמִין.

**William Davidson Edition - English:**
Rabbi Shimon **went and told his father,** Rabbi Yehuda HaNasi, what bar Kappara had said, and Rabbi Yehuda HaNasi **became angry** with him. When **bar Kappara came** at some later point **to visit,** Rabbi Yehuda HaNasi **said to him: Bar Kappara, I do not know you at all.** Bar Kappara **understood that** Rabbi Yehuda HaNasi **had taken** his **statement to heart,** i.e., was insulted. He subsequently **behaved** as if he had been **admonished,** as a self-imposed punishment, **for thirty days.**


###### Moed Katan 16a:23
[Moed Katan 16a:23](https://torahapp.org/share/book/Moed%20Katan/r/16a:23)

שׁוּב פַּעַם אֶחָד גָּזַר רַבִּי שֶׁלֹּא יִשְׁנוּ לַתַּלְמִידִים בַּשּׁוּק, מַאי דְּרַשׁ — ״חַמּוּקֵי יְרֵכַיִךְ כְּמוֹ חֲלָאִים״. מָה יָרֵךְ בַּסֵּתֶר,

**William Davidson Edition - English:**
**Once again, on another occasion, Rabbi** Yehuda HaNasi **decreed that students not be taught in the marketplace** but only in a study hall. **What** verse did he **expound** to serve as the basis for this decree? The verse states: **“Your rounded thighs are like jewels,** the work of the hands of an artist” (Song of Songs 7:2). **Just** as **a thigh is** ordinarily **hidden** and kept covered with clothes,