## Moed Katan Daf 19a

###### Moed Katan 19a:1
[Moed Katan 19a:1](https://torahapp.org/share/book/Moed%20Katan/r/19a:1)

וְטוֹוֶה עַל יְרֵיכוֹ תְּכֵלֶת לְצִיצִיתוֹ.

**William Davidson Edition - English:**
**And one may spin sky-blue** wool **for** his **ritual fringes on his thigh,** but not in the ordinary manner with a spindle, as this procedure must be performed in an altered manner on the intermediate days of a Festival.


###### Moed Katan 19a:2
[Moed Katan 19a:2](https://torahapp.org/share/book/Moed%20Katan/r/19a:2)

**גְּמָ׳** תָּנוּ רַבָּנַן: כּוֹתֵב אָדָם תְּפִילִּין וּמְזוּזוֹת לְעַצְמוֹ, וְטוֹוֶה עַל יְרֵיכוֹ תְּכֵלֶת לְצִיצִיתוֹ, וְלַאֲחֵרִים בְּטוֹבָה, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: מַעֲרִים, וּמוֹכֵר אֶת שֶׁלּוֹ, וְחוֹזֵר וְכוֹתֵב לְעַצְמוֹ. רַבִּי יוֹסֵי אוֹמֵר: כּוֹתֵב וּמוֹכֵר כְּדַרְכּוֹ כְּדֵי פַרְנָסָתוֹ.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** the following *baraita*: **A person may write phylacteries and *mezuzot* for himself and spin sky-blue** wool **for his fringes on his thigh. And for others** he may do these things **as a favor,** but not for payment. This is **the statement of Rabbi Meir. Rabbi Yehuda says:** If he initially made them for himself, **he may employ artifice, sell his own and** then **go back and write** new ones **for himself. Rabbi Yosei says: He may write and sell** them **in his** usual **manner,** in the amount that is **enough** to provide **for his livelihood.**


###### Moed Katan 19a:3
[Moed Katan 19a:3](https://torahapp.org/share/book/Moed%20Katan/r/19a:3)

אוֹרִי לֵיהּ רַב לְרַב חֲנַנְאֵל, וְאָמְרִי לַהּ רַבָּה בַּר בַּר חָנָה לְרַב חֲנַנְאֵל: הֲלָכָה, כּוֹתֵב וּמוֹכֵר כְּדַרְכּוֹ כְּדֵי פַרְנָסָתוֹ.

**William Davidson Edition - English:**
**Rav ruled for Rav Ḥananel, and some say** it was **Rabba bar bar Ḥana** who ruled **for Rav Ḥananel: The *halakha* is** that **one may write and sell** them **in his** usual **manner,** in the amount that is **enough** to provide **for his livelihood.**


###### Moed Katan 19a:4
[Moed Katan 19a:4](https://torahapp.org/share/book/Moed%20Katan/r/19a:4)

וְטוֹוֶה עַל יְרֵיכוֹ תְּכֵלֶת. תָּנוּ רַבָּנַן: טוֹוֶה אָדָם עַל יְרֵיכוֹ תְּכֵלֶת לְצִיצִיתוֹ, אֲבָל לֹא בְּאֶבֶן, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים: אַף בְּאֶבֶן. רַבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ: בְּאֶבֶן אֲבָל לֹא בְּפֶלֶךְ, וַחֲכָמִים אוֹמְרִים: בֵּין בְּאֶבֶן בֵּין בְּפֶלֶךְ.

**William Davidson Edition - English:**
§ The mishna taught: **And one may spin sky-blue** wool **for** his **ritual fringes on his thigh. The Sages taught** a *baraita*: **A person may spin sky-blue** wool **for his ritual fringes on his thigh, but not with a stone,** which can be used to form a small spindle and ease the spinning process; this is **the statement of Rabbi Eliezer. But the Rabbis say:** One may spin the sky-blue wool **even with a stone. Rabbi Yehuda said in** the name of Rabbi Eliezer: It is permitted **with a stone, but not with a spindle. And the Rabbis say:** One may spin this wool **with either a stone or a spindle.**


###### Moed Katan 19a:5
[Moed Katan 19a:5](https://torahapp.org/share/book/Moed%20Katan/r/19a:5)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל, וְכֵן אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: הֲלָכָה בֵּין בְּאֶבֶן בֵּין בְּפֶלֶךְ. וַהֲלָכָה: כּוֹתֵב כְּדַרְכּוֹ וּמוֹכֵר כְּדֵי פַרְנָסָתוֹ.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Shmuel said, and similarly Rabbi Ḥiyya bar Abba said** that **Rabbi Yoḥanan said:** The *halakha* is that one may spin the sky-blue wool for fringes on the intermediate days of a Festival, **both with a stone and with a spindle,** owing to the importance of the mitzva of ritual fringes. **And** similarly **the *halakha* is: One may write** phylacteries and *mezuzot* on the intermediate days of a Festival **in his** usual **manner and sell enough** to provide **for his livelihood.**


###### Moed Katan 19a:6
[Moed Katan 19a:6](https://torahapp.org/share/book/Moed%20Katan/r/19a:6)

**מַתְנִי׳** הַקּוֹבֵר אֶת מֵתוֹ שְׁלֹשָׁה יָמִים קוֹדֶם לָרֶגֶל — בָּטְלָה הֵימֶנּוּ גְּזֵרַת שִׁבְעָה. שְׁמוֹנָה — בָּטְלוּ הֵימֶנּוּ גְּזֵרַת שְׁלֹשִׁים.

**William Davidson Edition - English:**
**MISHNA:** **One who buries his deceased** relative **three days before a pilgrimage Festival** has **the decree of** the **seven-**day period of mourning, i.e., the *halakhot* and prohibitions associated with that period, **nullified for him** by the Festival. He is not required to complete this seven-day mourning period after the Festival. If one buries his deceased relative **eight** days before a pilgrimage Festival, then **the decree of thirty** days **is nullified for him.** The restrictions that ordinarily apply during this thirty-day mourning period no longer apply after the Festival.


###### Moed Katan 19a:7
[Moed Katan 19a:7](https://torahapp.org/share/book/Moed%20Katan/r/19a:7)

מִפְּנֵי שֶׁאָמְרוּ: שַׁבָּת עוֹלָה, וְאֵינָהּ מַפְסֶקֶת. רְגָלִים מַפְסִיקִין, וְאֵינָן עוֹלִין.

**William Davidson Edition - English:**
This is **because** the Sages **said** a principle with regard to this issue: **Shabbat counts** as one of the days of mourning, although one may not mourn on it **and it does not interrupt** the mourning period, which continues after Shabbat. The **pilgrimage Festivals,** on the other hand, **interrupt** the mourning period, so that if one began mourning before such a Festival, then the mourning period is canceled by the Festival. **They do not,** however, **count.** If one did not begin mourning before the Festival, or if his relative died during the Festival, then he is required to complete his mourning period afterward, as the days of the Festival do not count toward the requisite days of mourning.


###### Moed Katan 19a:8
[Moed Katan 19a:8](https://torahapp.org/share/book/Moed%20Katan/r/19a:8)

רַבִּי אֱלִיעֶזֶר אוֹמֵר: מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, עֲצֶרֶת כַּשַּׁבָּת.

**William Davidson Edition - English:**
**Rabbi Eliezer says: From the time that the Temple was destroyed, *Shavuot* is like Shabbat,** because nowadays the days following *Shavuot* are not treated like Festival days. When the Temple stood, many of the Festival’s offerings that could not be sacrificed on *Shavuot* itself would be sacrificed during the six days following the Festival. Nowadays, however, when offerings are no longer sacrificed, *Shavuot* lasts for only one day in Eretz Yisrael, and therefore it is treated like Shabbat with regard to mourning: It counts as one of the days of mourning, but does not interrupt the period of mourning.


###### Moed Katan 19a:9
[Moed Katan 19a:9](https://torahapp.org/share/book/Moed%20Katan/r/19a:9)

רַבָּן גַּמְלִיאֵל אוֹמֵר: רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים כָּרְגָלִים. וַחֲכָמִים אוֹמְרִים: לֹא כְּדִבְרֵי זֶה וְלֹא כְּדִבְרֵי זֶה, אֶלָּא: עֲצֶרֶת כָּרְגָלִים, רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים כַּשַּׁבָּת.

**William Davidson Edition - English:**
**Rabban Gamliel says:** Even **Rosh HaShana and Yom Kippur** are considered **like** the **pilgrimage Festivals,** in that they interrupt the mourning period but are not counted toward the days of mourning. **And the Rabbis say:** The *halakha* **is neither in accordance with the statement of** Rabbi Eliezer **nor in accordance with the statement of** Rabban Gamliel. **Rather,** with regard to mourning, ***Shavuot*** is treated **like the** other **pilgrimage Festivals,** whereas **Rosh HaShana and Yom Kippur** are treated **like Shabbat.**


###### Moed Katan 19a:10
[Moed Katan 19a:10](https://torahapp.org/share/book/Moed%20Katan/r/19a:10)

**גְּמָ׳** אָמַר רַב: גְּזֵרוֹת — בָּטְלוּ, יָמִים — לֹא בָּטְלוּ, וְכֵן אָמַר רַבִּי הוּנָא: גְּזֵרוֹת — בָּטְלוּ, יָמִים — לֹא בָּטְלוּ. וְרַב שֵׁשֶׁת אָמַר: אֲפִילּוּ יָמִים נָמֵי בָּטְלוּ.

**William Davidson Edition - English:**
**GEMARA:** With regard to the mishna’s statement that the seven- and thirty-day periods of mourning are nullified, **Rav said:** The **decree,** meaning the main prohibitions of the period, **was nullified,** but **the days** of mourning themselves **were not** entirely **nullified.** Instead, these periods of mourning remain to some degree. **And so said Rav Huna: The decree was nullified,** but **the days** of mourning themselves **were not nullified. And Rav Sheshet said: Even the days** of mourning **were also nullified.**


###### Moed Katan 19a:11
[Moed Katan 19a:11](https://torahapp.org/share/book/Moed%20Katan/r/19a:11)

מַאי טַעְמָא יָמִים לֹא בָּטְלוּ? שֶׁאִם לֹא גִּילַּח עֶרֶב הָרֶגֶל — אָסוּר לְגַלֵּחַ אַחַר הָרֶגֶל.

**William Davidson Edition - English:**
The Gemara asks: **What is the reason that the days** themselves **were not nullified?** The Gemara explains: It is so **that if** one observed eight days of mourning before the Festival, so that the prohibition against hair cutting was nullified before the Festival, but for whatever reason **he did not cut his hair on the eve of the Festival, he is prohibited from cutting his hair after the Festival** until the end of the thirty-day period of mourning. In other words, the mourning period was not entirely nullified, and since he did not take advantage of the allowance to cut his hair before the Festival, he must observe the prohibitions applying during the thirty-day period of mourning after the Festival as well.