## Moed Katan Daf 18a

###### Moed Katan 18a:1
[Moed Katan 18a:1](https://torahapp.org/share/book/Moed%20Katan/r/18a:1)

הֲלָכָה כְּרַבִּי יוֹסֵי בַּמּוֹעֵד וּבְאֵבֶל, דְּאָמַר שְׁמוּאֵל: הֲלָכָה כְּדִבְרֵי הַמֵּיקֵל בְּאֵבֶל.

**William Davidson Edition - English:**
**The *halakha* is in accordance with** the opinion of **Rabbi Yosei with regard to** the intermediate days of **the Festival and with regard to mourning, as Shmuel said** this general principle: **The *halakha* is in accordance with the statement of the** more **lenient** authority **in** matters relating to **mourning.**


###### Moed Katan 18a:2
[Moed Katan 18a:2](https://torahapp.org/share/book/Moed%20Katan/r/18a:2)

פִּנְחָס אֲחוּהּ דְּמָר שְׁמוּאֵל אִיתְּרַע בֵּיהּ מִילְּתָא, עָל שְׁמוּאֵל לְמִישְׁאַל טַעְמָא מִינֵּיהּ. חֲזַנְהוּ לְטוּפְרֵי[הּ] דַּהֲווֹ נְפִישָׁן, אֲמַר לֵיהּ: אַמַּאי לָא שָׁקְלַתְּ לְהוּ? אֲמַר לֵיהּ: אִי בְּדִידֵיהּ הֲוָה, מִי מְזַלְזְלַתְּ בֵּיהּ כּוּלֵּי הַאי?

**William Davidson Edition - English:**
It was related that **something** unpleasant **happened to Pineḥas, brother of Mar Shmuel,** that is to say, one of his close relatives died. **Shmuel entered to ask him the reason,** i.e., to console him. **He saw that** Pineḥas’s **nails were long,** and **said to him: Why do you not cut them?** Pineḥas **replied: If it were your** relative who died, and you were in mourning, **would you treat** the matter **so lightly** and cut your nails?


###### Moed Katan 18a:3
[Moed Katan 18a:3](https://torahapp.org/share/book/Moed%20Katan/r/18a:3)

הֲוַאי ״כִּשְׁגָגָה שֶׁיֹּצָא מִלִּפְנֵי הַשַּׁלִּיט״, וְאִיתְּרַע בֵּיהּ מִילְּתָא בִּשְׁמוּאֵל. עָל פִּנְחָס אֲחוּהּ לְמִישְׁאַל טַעְמָא מִינֵּיהּ. שַׁקְלִינְהוּ לְטוּפְרֵיהּ חַבְטִינְהוּ לְאַפֵּיהּ. אֲמַר לֵיהּ: לֵית לָךָ בְּרִית כְּרוּתָה לַשְּׂפָתַיִם?

**William Davidson Edition - English:**
Pineḥas’s words **were: “Like an error that proceeds from a ruler”** (Ecclesiastes 10:5). As soon as he uttered them they come true, even though he did not intend them. Shortly after Pineḥas made his comment, **something** unpleasant **happened to Shmuel,** and one of his close relatives died. **Pineḥas, his brother, entered to ask him the reason,** i.e., to offer words of comfort. Shmuel **took his nails and cast them in** Pineḥas’s face. Shmuel then **said to him:** Do **you not** know the principle that **a covenant is made with the lips?** In other words, do you not know that what one says influences future events?


###### Moed Katan 18a:4
[Moed Katan 18a:4](https://torahapp.org/share/book/Moed%20Katan/r/18a:4)

דְּאָמַר רַבִּי יוֹחָנָן: מִנַּיִן שֶׁבְּרִית כְּרוּתָה לַשְּׂפָתַיִם — שֶׁנֶּאֱמַר: ״וַיֹּאמֶר אַבְרָהָם אֶל נְעָרָיו שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם״, וְאִיסְתַּיְּיעָא מִלְּתָא דַּהֲדוּר תַּרְוַיְיהוּ.

**William Davidson Edition - English:**
This is **as Rabbi Yoḥanan said: From where** is it derived **that a covenant is made with the lips,** and that one’s speech has the power to change events? **For it is stated: “And Abraham said to his young men: Stay here with the donkey, and I and the lad will go onward; and we will worship, and we will come back to you”** (Genesis 22:5). Abraham said this even though he thought that he was going to sacrifice his son as an offering and that Isaac would not be returning, **yet this had an influence and they both came back.**


###### Moed Katan 18a:5
[Moed Katan 18a:5](https://torahapp.org/share/book/Moed%20Katan/r/18a:5)

סְבוּר מִינֵּיהּ דְּיָד — אִין, דְּרֶגֶל — לָא. אָמַר רַב עָנָן בַּר תַּחְלִיפָא: לְדִידִי מִפָּרְשָׁא לִי מִינֵּיהּ דִּשְׁמוּאֵל: לָא שְׁנָא דְּיָד וְלָא שְׁנָא דְּרֶגֶל.

**William Davidson Edition - English:**
With regard to this *halakha* pertaining to a mourner cutting his nails: They initially **concluded from this:** With regard to the nails on his **hand, yes,** a mourner may cut them; but as for the nails on his **foot, no,** he may not cut them, because long toenails are less repulsive. **Rav Anan bar Taḥlifa said: It was explained to me by Shmuel** himself: **It is not different** if it is the nails on the **hand and it is not different** if it is the nails on the **foot,** as in both cases cutting the nails is permitted.


###### Moed Katan 18a:6
[Moed Katan 18a:6](https://torahapp.org/share/book/Moed%20Katan/r/18a:6)

אָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב: וּבִגְנוּסְטְרָא — אָסוּר. אָמַר רַב שֶׁמֶן בַּר אַבָּא: הֲוָה קָאֵימְנָא קַמֵּיהּ דְּרַבִּי יוֹחָנָן בֵּי מִדְרְשָׁא בְּחוּלּוֹ שֶׁל מוֹעֵד, וְשַׁקְלִינְהוּ לְטוּפְרֵיהּ בְּשִׁינֵּיהּ וְזַרְקִינְהוּ.

**William Davidson Edition - English:**
**Rav Ḥiyya bar Ashi said** that **Rav said: But with scissors [*genustera*]** specifically for nail cutting **it is prohibited,** i.e., the mourner should cut his nails in an alternate manner. **Rav Shemen bar Abba said: I** once **stood before Rabbi Yoḥanan in the study hall during the intermediate days of a Festival, and he cut his nails with his teeth and threw them** down.


###### Moed Katan 18a:7
[Moed Katan 18a:7](https://torahapp.org/share/book/Moed%20Katan/r/18a:7)

שְׁמַע מִינַּהּ תְּלָת. שְׁמַע מִינַּהּ: מוּתָּר לִיטּוֹל צִפׇּרְנַיִם בְּחוּלּוֹ שֶׁל מוֹעֵד, וּשְׁמַע מִינַּהּ: אֵין בָּהֶן מִשּׁוּם מִיאוּס, וּשְׁמַע מִינַּהּ: מוּתָּר לְזוֹרְקָן.

**William Davidson Edition - English:**
The Gemara comments: **Learn from this** incident of Rabbi Yoḥanan **three** *halakhot*: **Learn from this** that **it is permitted to cut one’s nails on the intermediate days of a Festival. And learn from this** that nails **have no** prohibition **due to** the fact that they are **repulsive,** i.e., there is no prohibition against biting them on that basis. Inasmuch as one is prohibited from placing something repulsive in his mouth, this incident teaches that nails do not fall into this category. **And** also **learn from this** that **it is permitted** to throw **nails** away.


###### Moed Katan 18a:8
[Moed Katan 18a:8](https://torahapp.org/share/book/Moed%20Katan/r/18a:8)

אִינִי? וְהָתַנְיָא, שְׁלֹשָׁה דְּבָרִים נֶאֶמְרוּ בַּצִּפׇּרְנַיִם: הַקּוֹבְרָן — צַדִּיק, שׂוֹרְפָן — חָסִיד, זוֹרְקָן — רָשָׁע. טַעְמָא מַאי — שֶׁמָּא תַּעֲבוֹר עֲלֵיהֶן אִשָּׁה עוּבָּרָהּ וְתַפִּיל.

**William Davidson Edition - English:**
The Gemara asks: **Is that so? But isn’t it taught** in a *baraita*: **Three things were said about nails: One who buries them** in the ground **is** deemed **righteous. One who burns them** is even better, as he **is** considered **pious. One who** merely **throws them** away **is** regarded as **wicked.** The Gemara explains: **What is the reason** that it is prohibited to throw away nail clippings? This is prohibited **lest a pregnant women pass over them and miscarry,** for the Sages had a tradition that it is dangerous for a pregnant woman to walk over fingernails.


###### Moed Katan 18a:9
[Moed Katan 18a:9](https://torahapp.org/share/book/Moed%20Katan/r/18a:9)

אִשָּׁה בֵּי מִדְרְשָׁא לָא שְׁכִיחָא. וְכִי תֵּימָא: זִימְנִין דִּמְיכַנְּשִׁי לְהוּ וְשָׁדֵי לְהוּ אַבָּרַאי — כֵּיוָן דְּאִשְׁתַּנִּי אִשְׁתַּנִּי.

**William Davidson Edition - English:**
The Gemara answers: **A woman is not usually** found **in the study hall,** and therefore Rabbi Yoḥanan was not concerned about throwing his nail clippings there. **If you say** that **sometimes** the nails **are gathered** together when the floor is swept **and** then **thrown outside** where a pregnant woman may walk over them, this is not a problem. **Once** their place **has changed** the nails themselves **change** and are no longer harmful.


###### Moed Katan 18a:10
[Moed Katan 18a:10](https://torahapp.org/share/book/Moed%20Katan/r/18a:10)

אָמַר רַב יְהוּדָה אָמַר רַב: זוּג בָּא מֵחַמָּתָן לִפְנֵי רַבִּי, וּמָר זוּטְרָא מַתְנֵי: זוּג בָּא מֵחַמָּתָן לִפְנֵי רַבִּי, וּבִקְּשׁוּ מִמֶּנּוּ צִפׇּרְנַיִם — וְהִתִּיר לָהֶם. וְאִם בִּקְּשׁוּ מִמֶּנּוּ שָׂפָה — הִתִּיר לָהֶם, וּשְׁמוּאֵל אָמַר: אַף בִּקְּשׁוּ מִמֶּנּוּ שָׂפָה, וְהִתִּיר לָהֶם.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Rav said: A pair** of Sages from **Ḥamatan came before Rabbi** Yehuda HaNasi. **And Mar Zutra taught** it without the names of Rav Yehuda and Rav, simply as: **A pair** of Sages from **Ḥamatan came before Rabbi** Yehuda HaNasi. **And they asked him** whether or not a mourner is permitted to cut his **nails, and he permitted** it **to them. And had they asked him** whether or not a mourner may trim his **mustache, he would** also **have permitted** it **to them. And Shmuel said: They also asked him** about trimming **a mustache,** and **he permitted** it **to them.**


###### Moed Katan 18a:11
[Moed Katan 18a:11](https://torahapp.org/share/book/Moed%20Katan/r/18a:11)

אָמַר אֲבִיטוּל סָפְרָא מִשְּׁמֵיהּ דְּרַב פָּפָּא: שָׂפָה מִזָּוִית לְזָוִית. אָמַר רַבִּי אַמֵּי: וּבְשָׂפָה הַמְעַכֶּבֶת. אָמַר רַב נַחְמָן בַּר יִצְחָק: לְדִידִי כְּשָׂפָה הַמְעַכֶּבֶת דָּמֵי לִי.

**William Davidson Edition - English:**
**Avitul the scribe said in the name of Rav Pappa: A mustache** may be trimmed **from** one **corner to** the other **corner** of the mouth. **Rabbi Ami said:** One may trim only the portion of the **mustache that interferes** with normal eating, but one may not trim the mustache for beautification. **Rav Naḥman bar Yitzḥak said: For me,** my entire mustache **is** considered **like a mustache that interferes** with normal eating, as I am particularly sensitive, and so I may trim my entire mustache.


###### Moed Katan 18a:12
[Moed Katan 18a:12](https://torahapp.org/share/book/Moed%20Katan/r/18a:12)

וַאֲמַר אֲבִיטוּל סָפְרָא מִשְּׁמֵיהּ דְּרַב פָּפָּא: פַּרְעֹה שֶׁהָיָה בִּימֵי מֹשֶׁה, הוּא אַמָּה, וּזְקָנוֹ אַמָּה, וּפַרְמַשְׁתְּקוֹ אַמָּה וָזֶרֶת, לְקַיֵּים מַה שֶּׁנֶּאֱמַר: ״וּשְׁפַל אֲנָשִׁים יָקִים עָלֶיהָ״.

**William Davidson Edition - English:**
§ Having mentioned Avitul the scribe, the Gemara records other statements of his: **And Avitul the scribe said in the name of Rav Pappa:** The **Pharaoh who lived in the days of Moses was a cubit** tall, his **beard was a cubit** long, **and his penis** [***parmashtako***] was **a cubit and a span,** i.e., a cubit and the distance between the thumb and the little finger, in length, **in order to fulfill what is stated: “And He sets up over it the lowest of men”** (Daniel 4:14), which teaches that Pharaoh was extremely short and lowly.


###### Moed Katan 18a:13
[Moed Katan 18a:13](https://torahapp.org/share/book/Moed%20Katan/r/18a:13)

וַאֲמַר אֲבִיטוּל סָפְרָא מִשְּׁמֵיהּ דְּרַב פָּפָּא: פַּרְעֹה שֶׁהָיָה בִּימֵי מֹשֶׁה אַמְגּוּשִׁי הָיָה, שֶׁנֶּאֱמַר: ״הִנֵּה יוֹצֵא הַמָּיְמָה וְגוֹ׳״.

**William Davidson Edition - English:**
**Avitul the scribe** also **said in the name of Rav Pappa:** The **Pharaoh who lived in the days of Moses was a sorcerer** [***amgushi***], **as it is stated: “Behold, he goes out to the water”** (Exodus 7:15). Pharaoh would regularly go out to the water in order to engage in witchcraft.


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

וְאֵלּוּ מְכַבְּסִין בַּמּוֹעֵד, הַבָּא מִמְּדִינַת הַיָּם. אָמַר רַב אַסִּי אָמַר רַבִּי יוֹחָנָן: מִי שֶׁאֵין לוֹ אֶלָּא חָלוּק אֶחָד — מוּתָּר לְכַבְּסוֹ בְּחוּלּוֹ שֶׁל מוֹעֵד.

**William Davidson Edition - English:**
§ The mishna taught: **And these** people **may launder** their clothes **on** the intermediate days of **a Festival: One who comes from a country overseas. Rav Asi said** that **Rabbi Yoḥanan said: Anyone who has only one shirt is permitted to launder it on the intermediate days of a Festival.**


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

מֵתִיב רַבִּי יִרְמְיָה: אֵלּוּ מְכַבְּסִין בַּמּוֹעֵד, הַבָּא מִמְּדִינַת הַיָּם כּוּ׳. הָנֵי אִין, מִי שֶׁאֵין לוֹ אֶלָּא חָלוּק אֶחָד — לָא!

**William Davidson Edition - English:**
**Rabbi Yirmeya raised an objection** from what was taught in the mishna: **And these** people **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, and one who had been ostracized and the Rabbis released him from his decree of ostracism, **etc.** It may be inferred: **Those** who are mentioned in the mishna, **yes,** they may launder their clothes during the intermediate days of the Festival, but **one who has only one shirt** may **not** launder it.


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

אֲמַר לֵיהּ רַבִּי יַעֲקֹב לְרַבִּי יִרְמְיָה: אַסְבְּרַהּ לָךְ, מַתְנִיתִין אַף עַל גַּב דְּאִית לֵיהּ תְּרֵי וּמִטַּנְּפִי.

**William Davidson Edition - English:**
**Rabbi Ya’akov said to Rabbi Yirmeya: I will explain it to you. The mishna** is referring to those cases where one is permitted to launder his clothes even if **he has two** changes of garments **and** they are **dirty.** Rabbi Yoḥanan speaks about one who has only one garment, and he rules that he may launder it in all circumstances.


###### Moed Katan 18a:17
[Moed Katan 18a:17](https://torahapp.org/share/book/Moed%20Katan/r/18a:17)

שְׁלַח רַב יִצְחָק בַּר יַעֲקֹב בַּר גִּיּוֹרֵי מִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן: כְּלֵי פִשְׁתָּן — מוּתָּר לְכַבְּסָן בְּחוּלּוֹ שֶׁל מוֹעֵד. מֵתִיב רָבָא: מִטְפְּחוֹת הַיָּדַיִם, מִטְפְּחוֹת

**William Davidson Edition - English:**
**Rav Yitzḥak bar Ya’akov bar Giyorei sent** a message **in the name of Rabbi Yoḥanan:** With regard to **linen garments, it is permitted to launder them during the intermediate days of the Festival** because they are easily soiled. **Rava raised an objection** from what is taught in the mishna: **Hand towels, the towels**