## Moed Katan Daf 19b

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

וְהָתַנְיָא: הַקּוֹבֵר אֶת מֵתוֹ שְׁלֹשָׁה יָמִים קוֹדֶם לָרֶגֶל — בָּטְלָה הֵימֶנּוּ גְּזֵרַת שִׁבְעָה, שְׁמוֹנָה יָמִים קוֹדֶם לָרֶגֶל — בָּטְלָה הֵימֶנּוּ גְּזֵרַת שְׁלֹשִׁים, וּמְגַלֵּחַ עֶרֶב הָרֶגֶל. אִם לֹא גִּילַּח עֶרֶב הָרֶגֶל — אָסוּר לְגַלֵּחַ אַחַר הָרֶגֶל.

**William Davidson Edition - English:**
**But isn’t it taught** in a *baraita*: In the case of **one who buries his dead** relative **three days before a pilgrimage Festival, the decree of** the **seven-**day period of mourning is **nullified for him.** If one buries his dead relative **eight** days before a Festival, **the decree of thirty** days **is nullified for him,** and therefore he may **cut his hair on the eve of the Festival. If,** however, **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.


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

אַבָּא שָׁאוּל אוֹמֵר: מוּתָּר לְגַלֵּחַ אַחַר הָרֶגֶל, שֶׁכְּשֵׁם שֶׁמִּצְוַת שְׁלֹשָׁה מְבַטֶּלֶת גְּזֵרַת שִׁבְעָה, כָּךְ מִצְוַת שִׁבְעָה מְבַטֶּלֶת גְּזֵרַת שְׁלֹשִׁים.

**William Davidson Edition - English:**
**Abba Shaul says:** Even if he failed to cut his hair on the eve of the Festival, **he is permitted to cut his hair after the Festival, for just as** his observance of **the mitzva of three** days of mourning prior to the Festival **cancels the decree of** the **seven-**day period of mourning, and so if the deceased was buried three days before the Festival, the mourner is no longer required to continue this period of mourning after the Festival, **so too,** his observance of **the mitzva of seven** days of mourning before the Festival **cancels the decree of** the **thirty-**day period of mourning.


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

שִׁבְעָה? וְהָאֲנַן שְׁמוֹנָה תְּנַן! קָסָבַר אַבָּא שָׁאוּל: מִקְצָת הַיּוֹם כְּכוּלּוֹ, וְיוֹם שְׁבִיעִי עוֹלֶה לוֹ לְכָאן וּלְכָאן. אָמַר רַב חִסְדָּא אָמַר רָבִינָא בַּר שֵׁילָא: הֲלָכָה כְּאַבָּא שָׁאוּל.

**William Davidson Edition - English:**
The Gemara asks: Why does Abba Shaul speak of the observance of **seven** days of mourning? **But didn’t we learn** in the mishna that it requires **eight** days? The Gemara explains: **Abba Shaul maintains** that the legal status of **part of the day is like** that of **an entire day,** and therefore **the seventh day counts as both** the final day of the seven-day period of mourning and the first day of the thirty-day period of mourning. **Rav Ḥisda said** that **Ravina bar Sheila said: The *halakha* is in accordance with** the opinion of **Abba Shaul.**


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

וּמוֹדִים חֲכָמִים לְאַבָּא שָׁאוּל כְּשֶׁחָל שְׁמִינִי שֶׁלּוֹ לִהְיוֹת בְּשַׁבָּת עֶרֶב הָרֶגֶל, שֶׁמּוּתָּר לְגַלֵּחַ בְּעֶרֶב שַׁבָּת.

**William Davidson Edition - English:**
**And** furthermore, even **the Rabbis concede to Abba Shaul that when one’s eighth** day of mourning **occurs on a Shabbat,** which is also **the eve of a Festival, he is permitted to cut his hair on Friday,** which is the seventh day. Since he is unavoidably prevented from cutting his hair on the eighth day, as it is prohibited for him to cut his hair on Shabbat, he may do so already on Friday, although it is only his seventh day of mourning.


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

כְּמַאן אָזְלָא הָא דְּאָמַר רַב עַמְרָם אָמַר רַב: אָבֵל, כֵּיוָן שֶׁעָמְדוּ מְנַחֲמִין מֵאֶצְלוֹ, מוּתָּר בִּרְחִיצָה? כְּמַאן — כְּאַבָּא שָׁאוּל.

**William Davidson Edition - English:**
The Gemara asks: **In accordance with whose** opinion **is that which Rav Amram said** that **Rav said:** With regard to **a mourner, once the comforters have stood up** to leave **his** house on the seventh day of his mourning, **he is immediately permitted to bathe? In accordance with whose** opinion? **In accordance** with the opinion of **Abba Shaul.** He maintains that a part of the seventh day is treated as an entire day with regard to this issue.


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

אָמַר אַבָּיֵי: הֲלָכָה כְּאַבָּא שָׁאוּל בְּיוֹם שִׁבְעָה, וּמוֹדִים חֲכָמִים לְאַבָּא שָׁאוּל בְּיוֹם שְׁלֹשִׁים, דְּאָמְרִינַן מִקְצָת הַיּוֹם כְּכוּלּוֹ.

**William Davidson Edition - English:**
**Abaye said: The *halakha* is in accordance with** the opinion of **Abba Shaul with regard to the seventh** day of mourning, **and the Rabbis concede to Abba Shaul with regard to the thirtieth day,** for with regard to the thirtieth day **we** certainly **say** that the legal status of **part of the day is like** that of **an entire** day, and so a mourner may already cut his hair on the morning of the thirtieth day.


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

רָבָא אָמַר: הֲלָכָה כְּאַבָּא שָׁאוּל בְּיוֹם שְׁלֹשִׁים, וְאֵין הֲלָכָה כְּאַבָּא שָׁאוּל בְּיוֹם שִׁבְעָה. וּנְהַרְדָּעֵי אָמְרִי: הֲלָכָה כְּאַבָּא שָׁאוּל בָּזוֹ וּבָזוֹ, דְּאָמַר שְׁמוּאֵל: הֲלָכָה כְּדִבְרֵי הַמֵּיקֵל בְּאֵבֶל.

**William Davidson Edition - English:**
**Rava said: The *halakha* is in accordance with** the opinion of **Abba Shaul with regard to the thirtieth day** of mourning, **but the *halakha* is not in accordance with Abba Shaul with regard to the seventh** day. **And** the Sages of **Neharde’a say: The *halakha* is in accordance with** the opinion of **Abba Shaul with regard to both** the seventh day and the thirtieth day, for **Shmuel said: The *halakha* follows the statement of the** more **lenient** authority **in** matters relating to **mourning.**


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

שְׁלֹשִׁים יוֹם מְנָלַן? יָלֵיף ״פֶּרַע״ ״פֶּרַע״ מִנָּזִיר. כְּתִיב הָכָא: ״רָאשֵׁיכֶם אַל תִּפְרָעוּ״, וּכְתִיב הָתָם: ״גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ״, מָה לְהַלָּן שְׁלֹשִׁים, אַף כָּאן שְׁלֹשִׁים.

**William Davidson Edition - English:**
§ The Gemara asks now about the thirty-day mourning period: **From where do we** derive the **thirty-day** period of mourning? The Gemara answers: **It is learned** by way of a verbal analogy **between** one instance of the word ***pera*** and a different instance of the word ***pera*** stated with regard to **a nazirite. Here,** in the instructions given to Aaron not to mourn the deaths of his sons, **it is written: “Let the hair of your heads not grow loose [*tifra’u*]”** (Leviticus 10:6), which indicates that ordinary mourners are required to grow their hair long. **And there,** with regard to a nazirite, **it is written: “He shall let the hair of his head grow long [*pera*]”** (Numbers 6:5). **Just as there,** in the case of the nazirite, he must grow his hair for **thirty** days, **so too, here** a mourner must grow his hair for **thirty** days.


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

וְהָתָם מְנָלַן? אָמַר רַב מַתְנָה: סְתַם נְזִירוּת — שְׁלֹשִׁים יוֹם, מַאי טַעְמָא? אָמַר קְרָא: ״קָדוֹשׁ יִהְיֶה״, יִהְיֶה בְּגִימַטְרִיָּא תְּלָתִין הָווּ.

**William Davidson Edition - English:**
The Gemara asks: **And there,** with regard to a nazirite, **from where do we** derive that he must grow his hair for thirty days? Nowhere is this explicitly stated with regard to a nazirite. The Gemara answers: **Rav Mattana said: An unspecified naziriteship,** when one takes a vow of naziriteship without specifying for how long, extends for **thirty days. What is the reason** for this? **The verse states: “He shall be sacred,** and he shall let the hair of his head grow” (Numbers 6:5), and **“He shall be [*yihye*],”** which is written *yod*, *heh*, *yod*, *heh*, **has a numerical value [*gimatriyya*] of thirty,** as *yod* has a numerical value of ten and *heh* has a numerical value of five. This implies that an unspecified naziriteship extends for thirty days, and by way of the verbal analogy, this is applied to mourning as well.


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

אָמַר רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ: הַכֹּל מוֹדִין כְּשֶׁחָל שְׁלִישִׁי שֶׁלּוֹ לִהְיוֹת עֶרֶב הָרֶגֶל — שֶׁאָסוּר בִּרְחִיצָה עַד הָעֶרֶב.

**William Davidson Edition - English:**
**Rav Huna, son of Rav Yehoshua, said: Everyone,** including Abba Shaul, who says that part of a day is treated like a full day, **agrees** that **when his third** day of mourning **occurs on the eve of the Festival,** the mourner **is prohibited from bathing** his body **until the evening.** In this case, the principle that the legal status of part of the day is like that of an entire day does not apply. Rather, one must observe three full days of mourning. He must therefore wait until the evening and wash himself with cold water, or wait until the intermediate days of the Festival and bathe in hot water.


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

אָמַר רַב נְחֶמְיָה בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ: אַשְׁכַּחְתִּינְהוּ לְרַב פַּפֵּי וּלְרַב פָּפָּא דְּיָתְבִי וְקָאָמְרִי: הֲלָכָה כְּרַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ. אִיכָּא דְּאָמְרִי, אָמַר רַב נְחֶמְיָה בְּרֵיהּ דְּרַב יוֹסֵף: אַשְׁכַּחְתִּינְהוּ לְרַב פַּפֵּי וּלְרַב פָּפָּא וּלְרַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ דְּיָתְבִי וְקָאָמְרִי: הַכֹּל מוֹדִים שֶׁאִם חָל שְׁלִישִׁי שֶׁלּוֹ לִהְיוֹת עֶרֶב הָרֶגֶל — שֶׁאָסוּר בִּרְחִיצָה עַד הָעֶרֶב.

**William Davidson Edition - English:**
**Rav Neḥemya, son of Rav Yehoshua, said: I** once **found Rav Pappi and Rav Pappa sitting** together **and saying: The *halakha* is in accordance with** the opinion of **Rav Huna, son of Rav Yehoshua. There are** those **who say** a different version of this tradition: **Rav Neḥemya, son of Rav Yosef, said: I** once **found Rav Pappi, Rav Pappa, and Rav Huna, son of Yehoshua, sitting** together **and saying: Everyone concedes** that **when the third** day of mourning **occurs on the eve of a Festival,** the mourner **is prohibited from bathing** his body **until the evening.**


###### Moed Katan 19b:12
[Moed Katan 19b:12](https://torahapp.org/share/book/Moed%20Katan/r/19b:12)

בְּעָא מִינֵּיהּ אַבָּיֵי מֵרָבָא: קְבָרוֹ בָּרֶגֶל, רֶגֶל עוֹלֶה לוֹ לְמִנְיַן שְׁלֹשִׁים, אוֹ אֵין רֶגֶל עוֹלֶה לוֹ לְמִנְיַן שְׁלֹשִׁים? לְמִנְיַן שִׁבְעָה לָא קָמִיבַּעְיָא לִי, דְּלָא נָהֲגָא מִצְוַת שִׁבְעָה בָּרֶגֶל. כִּי קָא מִיבַּעְיָא לִי לְמִנְיַן שְׁלֹשִׁים, דְּקָא נָהֲגָא מִצְוַת שְׁלֹשִׁים בָּרֶגֶל, מַאי?

**William Davidson Edition - English:**
**Abaye inquired of Rava:** If **one buried** his dead relative **on the Festival** itself, **does the Festival count toward his thirty-**day period of mourning, **or does the Festival not count toward his thirty-**day period of mourning? Abaye elaborated on his question: **I do not ask** whether or not the Festival counts toward his **seven-**day period of mourning because **the obligation** to observe **seven** days of mourning **does not apply** at all **during the Festival,** and therefore he must certainly observe the seven-day mourning period, beginning from after the Festival. **What I am asking is** with regard to the **thirty-**day period of mourning, because certain aspects of the **mitzva of** the **thirty-**day mourning period **do** in fact **apply during the Festival,** e.g., the prohibitions to launder clothes and cut hair. **What,** then, is the *halakha*: Do the days of the Festival count toward the thirty days or not?


###### Moed Katan 19b:13
[Moed Katan 19b:13](https://torahapp.org/share/book/Moed%20Katan/r/19b:13)

אֲמַר לֵיהּ: אֵינוֹ עוֹלֶה. אֵיתִיבֵיהּ: הַקּוֹבֵר אֶת מֵתוֹ שְׁנֵי יָמִים קוֹדֶם הָרֶגֶל — מוֹנֶה חֲמִשָּׁה יָמִים אַחַר הָרֶגֶל, וּמְלַאכְתּוֹ נַעֲשֵׂית עַל יְדֵי אֲחֵרִים, וַעֲבָדָיו וְשִׁפְחוֹתָיו עוֹשִׂים בְּצִינְעָא בְּתוֹךְ בֵּיתוֹ, וְאֵין רַבִּים מִתְעַסְּקִין עִמּוֹ,

**William Davidson Edition - English:**
Rava **said to him:** The Festival **does not count** toward the thirty days. Abaye **raised an objection to** Rava’s opinion from the following *baraita*: If **one buries his dead** relative **two days before a Festival, he must count five days** of mourning **after the Festival, and** during this period **his work is performed** for him **by others. And his menservants and maidservants do** this work **in private inside his house, and the public need not occupy themselves with him** by coming to console him,