## Moed Katan Daf 20a

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

שֶׁכְּבָר נִתְעַסְּקוּ בּוֹ בָּרֶגֶל. כְּלָלוֹ שֶׁל דָּבָר: כׇּל שֶׁהוּא מִשּׁוּם אֵבֶל — רֶגֶל מַפְסִיקוֹ. וְכׇל שֶׁהוּא מִשּׁוּם עִסְקֵי רַבִּים — אֵין רֶגֶל מַפְסִיקוֹ.

**William Davidson Edition - English:**
**for they already occupied themselves with him** when they came to console him **during the Festival. The** general **principle with regard to the matter** is as follows: **Any** activity **that** is prohibited to the mourner **because it is** an expression of **mourning is interrupted by the Festival** and remains prohibited afterward. **And anything that involves the public’s occupation** with the mourner, e.g., coming to the mourner to offer him comfort and condolence, **is not interrupted by the Festival,** for people console the mourner during the Festival as well.


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

קְבָרוֹ שְׁלֹשָׁה יָמִים בְּסוֹף הָרֶגֶל — מוֹנֶה שִׁבְעָה אַחַר הָרֶגֶל, אַרְבָּעָה יָמִים הָרִאשׁוֹנִים — רַבִּים מִתְעַסְּקִין בּוֹ, שְׁלֹשָׁה יָמִים הָאַחֲרוֹנִים — אֵין רַבִּים מִתְעַסְּקִין בּוֹ, שֶׁכְּבָר נִתְעַסְּקוּ [בּוֹ] בָּרֶגֶל, וְרֶגֶל עוֹלֶה לוֹ.

**William Davidson Edition - English:**
If **he** buries his relative **three days** before **the end of the Festival,** the mourner **must count seven** days of mourning **after the Festival** because his mourning never began. On the **first four days** of his mourning, **the public must occupy themselves with him** and come to console him. On **the three last days,** however, **the public need not occupy themselves with him, as they already occupied themselves with him during the Festival.** That is to say, they certainly came to console him during the Festival, although the period of mourning did not actually begin until afterward. **And the Festival counts for him** toward the thirty-day mourning period.


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

מַאי לָאו — אַסֵּיפָא! לָא, אַרֵישָׁא.

**William Davidson Edition - English:**
With regard to the statement of the *baraita* that the Festival counts toward the thirty-day period of mourning: **What, is it not** referring to **the latter clause** of that *baraita*, which speaks about a case where the burial was performed during the Festival itself? If this is the case, then a refutation of Rava’s opinion is stated explicitly, that the Festival counts toward the thirty-day mourning period, even if the deceased was buried on the Festival itself. Rava rejects this argument: **No,** it is referring to **the first clause,** which discusses a case where the burial was performed before the Festival, and since rites of mourning were observed already before the Festival, the Festival is counted toward the thirty-day period of mourning. Therefore, it is not a refutation of Rava’s *halakha*.


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

אֵיתִיבֵיהּ: רֶגֶל עוֹלֶה לוֹ לְמִנְיַן שְׁלֹשִׁים, כֵּיצַד? קְבָרוֹ בִּתְחִילַּת הָרֶגֶל — מוֹנֶה שִׁבְעָה אַחַר הָרֶגֶל, ומְלַאכְתּוֹ נַעֲשֵׂית עַל יְדֵי אֲחֵרִים, וַעֲבָדָיו וְשִׁפְחוֹתָיו עוֹשִׂין בְּצִנְעָא בְּתוֹךְ בֵּיתוֹ, וְאֵין רַבִּים מִתְעַסְּקִין בּוֹ, שֶׁכְּבָר נִתְעַסְּקוּ בּוֹ בָּרֶגֶל, וְרֶגֶל עוֹלֶה לוֹ. תְּיוּבְתָּא.

**William Davidson Edition - English:**
Abaye **raised an objection to** Rava’s opinion from another *baraita*, in which it was taught: **A pilgrimage Festival counts toward the thirty-**day period of mourning. **How so?** If one **buried** his dead relative **at the beginning of a pilgrimage Festival, he must count seven** days of mourning **after the Festival, and** during this period **his work is performed by others. And his menservants and maidservants perform** this work **in private inside his house, and the public need not occupy themselves with him** and come to console him, **for they already occupied themselves with him during the Festival. And the Festival counts for him.** Here it is explicitly stated that the Festival counts toward the thirty-day period of mourning, even when the deceased was buried during the Festival itself. The Gemara concludes: This is indeed **a conclusive refutation** of Rava’s opinion.


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

כִּי אֲתָא רָבִין, אָמַר רַבִּי יוֹחָנָן: אֲפִילּוּ קְבָרוֹ בָּרֶגֶל, וְכֵן אוֹרִי לֵיהּ רַבִּי אֶלְעָזָר לְרַבִּי פְּדָת בְּרֵיהּ: אֲפִילּוּ קְבָרוֹ בָּרֶגֶל.

**William Davidson Edition - English:**
**When Ravin came** from Eretz Yisrael to Babylonia, **he said** that **Rabbi Yoḥanan said: Even** if **one buried** his dead relative **during the Festival,** the Festival counts toward his thirty-day period of mourning. **And, similarly, Rabbi Elazar ruled for Rabbi Pedat, his son: Even if one buried** his dead relative **during the Festival** it counts towards his thirty days.


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

תָּנוּ רַבָּנַן: קִיֵּים כְּפִיַּית הַמִּטָּה שְׁלֹשָׁה יָמִים קוֹדֶם הָרֶגֶל — אֵינוֹ צָרִיךְ לִכְפּוֹתָהּ אַחַר הָרֶגֶל, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים: אֲפִילּוּ יוֹם אֶחָד, אֲפִילּוּ שָׁעָה אַחַת.

**William Davidson Edition - English:**
§ **The Sages taught** the following *baraita*: If **one fulfilled the** obligation of **overturning the bed for three days before the pilgrimage Festival, he is no** longer **required to overturn it after the Festival;** this is **the statement of Rabbi Eliezer. But the Rabbis say: Even** if one overturned his bed for only **one day, or even for** only **one hour,** he is not required to overturn it after the Festival.


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

אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן: הֵן הֵן דִּבְרֵי בֵּית שַׁמַּאי, הֵן הֵן דִּבְרֵי בֵּית הִלֵּל. שֶׁבֵּית שַׁמַּאי אוֹמְרִים: שְׁלֹשָׁה יָמִים, וּבֵית הִלֵּל אוֹמְרִים: אֲפִילּוּ יוֹם אֶחָד.

**William Davidson Edition - English:**
**Rabbi Elazar, son of Rabbi Shimon, said: This is the statement of Beit Shammai,** and **that is the statement of Beit Hillel.** In other words, Rabbi Eliezer and the Rabbis disagreed about a matter that was the subject of an earlier dispute between Beit Shammai and Beit Hillel, **for Beit Shammai say: Three days, and Beit Hillel say: Even one day.**


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

אָמַר רַב הוּנָא אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן, וְאָמְרִי לַהּ: אֲמַר לֵיהּ רַבִּי יוֹחָנָן לְרַבִּי חִיָּיא בַּר אַבָּא וּלְרַב הוּנָא: אֲפִילּוּ יוֹם אֶחָד, אֲפִילּוּ שָׁעָה אַחַת. רָבָא אָמַר: הֲלָכָה כְּתַנָּא דִּידַן דְּאָמַר שְׁלֹשָׁה.

**William Davidson Edition - English:**
**Rav Huna said** that **Rabbi Ḥiyya bar Abba said** that **Rabbi Yoḥanan said, and some say** a different version of this line of transmission: **Rabbi Yoḥanan said to Rabbi Ḥiyya bar Abba and to Rav Huna: Even one day, even one hour.** The Gemara cites **Rava,** who **said: The *halakha* is in accordance with** the opinion of **the *tanna*** of **our** mishna, who **said three** days. Based on this, we rule that the mourning rites are not canceled after the Festival unless they were observed for at least three days before the Festival.


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

רָבִינָא אִיקְּלַע לְסוּרָא דִפְרָת, אֲמַר לֵיהּ רַב חֲבִיבָא לְרָבִינָא: הִלְכְתָא מַאי? אֲמַר לֵיהּ: אֲפִילּוּ יוֹם אֶחָד, וַאֲפִילּוּ שָׁעָה אַחַת.

**William Davidson Edition - English:**
**Ravina happened** to come to the city of **Sura on the** banks of the **Euphrates** River. **Rav Ḥaviva said to Ravina: What is** the ***halakha*** with regard to this issue? **He said to him: Even one day, and even one hour.**


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

יָתֵיב רַבִּי חִיָּיא בַּר אַבָּא וְרַבִּי אַמֵּי וְרַבִּי יִצְחָק נַפָּחָא אַקִּילְעָא דְּרַבִּי יִצְחָק בֶּן אֶלְעָזָר, נְפַק מִילְּתָא מִבֵּינַיְיהוּ: מִנַּיִן לַאֲבֵילוּת שִׁבְעָה — דִּכְתִיב: ״וְהָפַכְתִּי חַגֵּיכֶם לְאֵבֶל״, מָה חַג שִׁבְעָה — אַף אֲבֵילוּת שִׁבְעָה.

**William Davidson Edition - English:**
§ It was related that **Rabbi Ḥiyya bar Abba, Rabbi Ami, and Rabbi Yitzḥak Nappaḥa were** once **sitting in the pavilion of Rabbi Yitzḥak ben Elazar** and were conversing. **A matter emerged from among them: From where** is it derived that the rites of **mourning** are observed for **seven** days? **As it is written: “And I will turn your Festivals into mourning”** (Amos 8:10). **Just as a Festival** lasts for **seven** days, **so too mourning** lasts for **seven** days.


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

וְאֵימָא עֲצֶרֶת, דְּחַד יוֹמָא! הָהוּא מִיבְּעֵי לֵיהּ לְכִדְרֵישׁ לָקִישׁ. דְּאָמַר רֵישׁ לָקִישׁ מִשּׁוּם רַבִּי יְהוּדָה נְשִׂיאָה: מִנַּיִן לִשְׁמוּעָה רְחוֹקָה שֶׁאֵינָהּ נוֹהֶגֶת אֶלָּא יוֹם אֶחָד — דִּכְתִיב: ״וְהָפַכְתִּי חַגֵּיכֶם לְאֵבֶל״, וְאַשְׁכְּחַן עֲצֶרֶת דְּאִיקְּרִי חַד יוֹמָא חַג.

**William Davidson Edition - English:**
The Gemara asks: **And say** that perhaps mourning is like ***Shavuot*, which is** only **one day.** The Gemara rejects this argument: **That** derivation, from the one day of *Shavuot*, **is required for** what was stated by **Reish Lakish, as Reish Lakish said in the name of Rabbi Yehuda Nesia: From where** is it derived **that** mourning in the case of **distant tidings,** i.e., when one hears that one of his relatives died a long time ago, **applies for only one day? As it is written: “And I will turn your Festivals into mourning,” and we find** with regard to ***Shavuot* that one day is** also **called a Festival.**


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

תָּנוּ רַבָּנַן: שְׁמוּעָה קְרוֹבָה — נוֹהֶגֶת שִׁבְעָה וּשְׁלֹשִׁים, שְׁמוּעָה רְחוֹקָה — אֵינָהּ נוֹהֶגֶת אֶלָּא יוֹם אֶחָד. אֵיזוֹ הִיא קְרוֹבָה וְאֵיזוֹ הִיא רְחוֹקָה? קְרוֹבָה בְּתוֹךְ שְׁלֹשִׁים, רְחוֹקָה לְאַחַר שְׁלֹשִׁים, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים: אַחַת שְׁמוּעָה קְרוֹבָה וְאַחַת שְׁמוּעָה רְחוֹקָה — נוֹהֶגֶת שִׁבְעָה וּשְׁלֹשִׁים.

**William Davidson Edition - English:**
**The Sages taught** the following *baraita*: In the case of **recent tidings** of a relative’s death, mourning **applies for seven- and thirty-**day periods. In the case of **distant tidings, it applies only for one day. What are** considered **recent tidings and what are** considered **distant tidings? Recent** tidings are news that arrives **within thirty** days of the person’s death. **Distant** tidings are news that arrives **after thirty** days; this is **the statement of Rabbi Akiva. And the Rabbis say: Both** in the case of **recent tidings and** in the case of **distant tidings,** mourning **applies for seven- and thirty-**day periods.


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

אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: כׇּל מָקוֹם שֶׁאַתָּה מוֹצֵא יָחִיד מֵקֵיל וְרַבִּים מַחְמִירִין — הֲלָכָה כָּרַבִּים. חוּץ מִזּוֹ, שֶׁאַף עַל פִּי שֶׁרַבִּי עֲקִיבָא מֵקֵיל וַחֲכָמִים מַחְמִירִין — הֲלָכָה כְּרַבִּי עֲקִיבָא. דְּאָמַר שְׁמוּאֵל: הֲלָכָה כְּדִבְרֵי הַמֵּקֵיל בְּאֵבֶל.

**William Davidson Edition - English:**
**Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said: Wherever you find an individual being lenient and the majority being stringent, the *halakha* is in accordance with the majority, except for this** case, **for even though Rabbi Akiva is lenient and the Rabbis are stringent, the *halakha* is in accordance with** the opinion of **Rabbi Akiva.** This is in keeping with the principle **stated by Shmuel: The *halakha* follows the statement of the** more **lenient** authority **in** matters relating to **mourning.**


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

רַב חֲנִינָא אַתְיָא לֵיהּ שְׁמוּעָה דַאֲבוּהּ מִבֵּי חוֹזָאֵי, אֲתָא לְקַמֵּיהּ דְּרַב חִסְדָּא, אֲמַר לֵיהּ: שְׁמוּעָה רְחוֹקָה אֵינָהּ נוֹהֶגֶת אֶלָּא יוֹם אֶחָד. רַב נָתָן בַּר אַמֵּי אֲתָא לֵיהּ שְׁמוּעָה דְּאִימֵּיהּ מִבֵּי חוֹזָאֵי, אֲתָא לְקַמֵּיהּ דְּרָבָא, אֲמַר לֵיהּ: הֲרֵי אָמְרוּ, שְׁמוּעָה רְחוֹקָה אֵינָהּ נוֹהֶגֶת אֶלָּא יוֹם אֶחָד בִּלְבַד.

**William Davidson Edition - English:**
It was related that **Rav Ḥanina received** distant **tidings of his father’s** death **from Bei Ḥozai. He came before Rav Ḥisda** to ask what he should do. Rav Ḥisda **said to him:** In the case of **distant tidings,** mourning **applies for only one day.** It was similarly related that **Rav Natan bar Ami received a report about his mother’s** death **from Bei Ḥozai. He came before Rava,** and Rava **said to him: They said** that in the case of **distant tidings,** mourning **applies for only one day.**


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

אֵיתִיבֵיהּ: בַּמָּה דְּבָרִים אֲמוּרִים — בַּחֲמִשָּׁה מֵתֵי מִצְוָה, אֲבָל עַל אָבִיו וְעַל אִמּוֹ שִׁבְעָה וּשְׁלֹשִׁים!

**William Davidson Edition - English:**
Rav Natan **raised an objection to** Rava’s opinion based on what was taught in a *baraita*: **In what** case **is this statement** that mourning applies for only one day **said?** In the case of **the** other **five close relatives,** over whose **death** it is **a mitzva** to mourn, i.e., son, daughter, brother, sister, and spouse. **But for one’s father or mother,** one is required to mourn for **seven and thirty** days, even when the report of the parent’s death is received some time after the event.


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

אֲמַר לֵיהּ: יְחִידָאָה הִיא, וְלָא סְבִירָא לַן כְּווֹתֵיהּ. דְּתַנְיָא: מַעֲשֶׂה וּמֵת אָבִיו שֶׁל רַבִּי צָדוֹק בְּגִינְזַק, וְהוֹדִיעוּהוּ לְאַחַר שָׁלֹשׁ שָׁנִים, וּבָא וְשָׁאַל אֶת אֱלִישָׁע בֶּן אֲבוּיָה וּזְקֵנִים שֶׁעִמּוֹ, וְאָמְרוּ: נְהוֹג שִׁבְעָה וּשְׁלֹשִׁים. וּכְשֶׁמֵּת בְּנוֹ שֶׁל רַבִּי אֲחִיָּיה בַּגּוֹלָה, יָשַׁב עָלָיו שִׁבְעָה וּשְׁלֹשִׁים.

**William Davidson Edition - English:**
Rava **said to him:** This **is an individual** opinion, **and we do not hold in accordance with his** opinion, **as it is taught** in a *baraita*: There was **an incident and the father of Rabbi Tzadok died in** the city of **Ginzak, and they informed him** of his father’s passing only **after three years. He came and asked Elisha ben Avuya and the Elders with him** what he should do. **And** Elisha ben Avuya **said** to him: **Observe** the rites of mourning for **seven and thirty** days. **And when the son of Rabbi Aḥiyya died in the Diaspora,** and Rabbi Aḥiyya was informed about his passing a long time afterward, he **sat** in mourning for **seven and thirty** days. Therefore, it is clear that this opinion was held only by a few individual Sages, but it was not generally accepted.


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

אִינִי? וְהָא רַב, בַּר אֲחוּהּ דְּרַבִּי חִיָּיא דְּהוּא בַּר אֲחָתֵיהּ דְּרַבִּי חִיָּיא, כִּי סְלֵיק לְהָתָם אֲמַר לֵיהּ: אַבָּא קַיָּים?

**William Davidson Edition - English:**
The Gemara asks: **Is that so,** that this is Rabbi Aḥiyya’s opinion? **But Rav was the son of Rabbi Ḥiyya’s brother and** also **the son of Rabbi Ḥiyya’s sister,** for Rav’s father, Aivu, was Rabbi Ḥiyya’s paternal half brother, and Rav’s mother was Rabbi Ḥiyya’s maternal half sister. **When** Rav **went there,** Eretz Yisrael, his uncle Rabbi Ḥiyya **said to him: Is** your **father,** Aivu, still **alive?**