## Moed Katan Daf 22b

###### Moed Katan 22b:1
[Moed Katan 22b:1](https://torahapp.org/share/book/Moed%20Katan/r/22b:1)

מְמַעֵט, עַל אָבִיו וְעַל אִמּוֹ — מְמַעֵט.

**William Davidson Edition - English:**
**reduce** it. **In** the case of **his father or mother,** he must always **reduce** his business.


###### Moed Katan 22b:2
[Moed Katan 22b:2](https://torahapp.org/share/book/Moed%20Katan/r/22b:2)

עַל כׇּל הַמֵּתִים כּוּלָּן, רָצָה — חוֹלֵץ, רָצָה — אֵינוֹ חוֹלֵץ. עַל אָבִיו וְעַל אִמּוֹ — חוֹלֵץ.

**William Davidson Edition - English:**
**With regard to all** other **deceased** relatives, if the mourner **wishes, he may remove** his garment from one of his shoulders, and if **he wishes** not to remove it, **he need not remove** it. However, **in** the case of **his father or mother, he** must always **remove** his garment from one of his shoulders.


###### Moed Katan 22b:3
[Moed Katan 22b:3](https://torahapp.org/share/book/Moed%20Katan/r/22b:3)

וּמַעֲשֶׂה בִּגְדוֹל הַדּוֹר אֶחָד שֶׁמֵּת אָבִיו וּבִיקֵּשׁ לַחְלוֹץ, וּבִיקֵּשׁ גְּדוֹל הַדּוֹר אַחֵר שֶׁעִמּוֹ לַחְלוֹץ, וְנִמְנַע וְלֹא חָלַץ.

**William Davidson Edition - English:**
There was **an incident when the father of a leading authority of** his **generation died, and** the authority **wished to remove** his garment from one shoulder. **Another leading authority of the generation** also **wished to remove** his own garment together **with him,** in order to join him in his mourning, **but** due to this the first person **refrained and did not remove** his garment, so that his colleague would not remove his garment as well.


###### Moed Katan 22b:4
[Moed Katan 22b:4](https://torahapp.org/share/book/Moed%20Katan/r/22b:4)

אָמַר אַבָּיֵי: גְּדוֹל הַדּוֹר — רַבִּי, גְּדוֹל הַדּוֹר שֶׁעִמּוֹ — רַבִּי יַעֲקֹב בַּר אַחָא. וְאִיכָּא דְּאָמְרִי: גְּדוֹל הַדּוֹר — רַבִּי יַעֲקֹב בַּר אַחָא, גְּדוֹל הַדּוֹר שֶׁעִמּוֹ — רַבִּי.

**William Davidson Edition - English:**
**Abaye said: The leading authority of the generation** mentioned here is **Rabbi** Yehuda HaNasi, and **the leading authority of the generation** who was **with him** was **Rabbi Ya’akov bar Aḥa. And some say: The leading authority of the generation** was **Rabbi Ya’akov bar Aḥa,** and **the leading authority of the generation** who was **with him** was **Rabbi** Yehuda HaNasi.


###### Moed Katan 22b:5
[Moed Katan 22b:5](https://torahapp.org/share/book/Moed%20Katan/r/22b:5)

בִּשְׁלָמָא לְמַאן דְּאָמַר גְּדוֹל הַדּוֹר שֶׁעִמּוֹ — רַבִּי, הַיְינוּ דְּנִמְנַע וְלֹא חָלַץ,

**William Davidson Edition - English:**
The Gemara examines this issue: **Granted, according to the one who said** that **the leading authority of the generation** who was **with him was Rabbi** Yehuda HaNasi, **this is** the reason that **he refrained and did not remove** his garment from his shoulder. That is to say, Rabbi Ya’akov bar Aḥa refrained from doing so because he did not wish to cause the *Nasi* to remove his own garment.


###### Moed Katan 22b:6
[Moed Katan 22b:6](https://torahapp.org/share/book/Moed%20Katan/r/22b:6)

אֶלָּא לְמַאן דְּאָמַר רַבִּי יַעֲקֹב בַּר אַחָא, אַמַּאי נִמְנַע וְלֹא חָלַץ? רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל נָשִׂיא הֲוָה, וְכוּלֵּי עָלְמָא מִיחַיְּיבִי לְמִיחְלַץ! קַשְׁיָא.

**William Davidson Edition - English:**
**But according to the one who said** that it is **Rabbi Ya’akov bar Aḥa** who was the leader of the generation with him, **why did** Rabbi Yehuda HaNasi **refrain and not remove** his garment from his shoulder? **Rabban Shimon ben Gamliel,** the father of Rabbi Yehuda HaNasi, was also **the *Nasi*, and everyone is required to remove** his garment from his shoulder for him, as was the accepted practice. Therefore, Rabbi Ya’akov bar Aḥa would also have been required to bare his shoulder. Why, then, did Rabbi Yehuda HaNasi prevent him from doing so? The Gemara concludes: Indeed **this** is **difficult.**


###### Moed Katan 22b:7
[Moed Katan 22b:7](https://torahapp.org/share/book/Moed%20Katan/r/22b:7)

עַל כׇּל הַמֵּתִים כּוּלָּן מִסְתַּפֵּר לְאַחַר שְׁלֹשִׁים יוֹם, עַל אָבִיו וְעַל אִמּוֹ — עַד שֶׁיִּגְעֲרוּ בּוֹ חֲבֵרָיו. עַל כׇּל הַמֵּתִים כּוּלָּן נִכְנָס לְבֵית הַשִּׂמְחָה לְאַחַר שְׁלֹשִׁים יוֹם, עַל אָבִיו וְעַל אִמּוֹ — לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ.

**William Davidson Edition - English:**
§ The Gemara returns to the continuation of the *baraita*: **With regard to all deceased** relatives except for parents, **one may cut his hair after thirty days. In** the case of **one’s father or mother,** one may not cut his hair **until his colleagues have rebuked him** for his hair being too long. **With regard to all** other **deceased** relatives, **he may enter a place** where **a joyous** celebration is taking place **after thirty days; in** the case of **his father or mother,** he may enter such a place only **after twelve months.**


###### Moed Katan 22b:8
[Moed Katan 22b:8](https://torahapp.org/share/book/Moed%20Katan/r/22b:8)

אָמַר רַבָּה בַּר בַּר חָנָה: וּלְשִׂמְחַת מְרֵיעוּת. מֵיתִיבִי: וּלְשִׂמְחָה וְלִמְרֵיעוּת שְׁלֹשִׁים יוֹם. קַשְׁיָא.

**William Davidson Edition - English:**
**Rabba bar bar Ḥana said:** The ruling that a mourner may enter a house of joy after thirty days applies specifically **to a joyous social gathering,** that is to say, to the joyous meals that a group of friends would eat together, each taking a turn hosting. But this ruling does not apply to a large joyous occasion, such as a wedding feast. The Gemara **raises an objection** from a *baraita* which adds: **And** also **for joyous social gatherings, thirty days.** This implies that when the *baraita* speaks of joyous celebrations without further specification, it is not referring to joyous social gatherings, but even to weddings and other joyous occasions. The Gemara concludes: Indeed, **it** is **difficult.**


###### Moed Katan 22b:9
[Moed Katan 22b:9](https://torahapp.org/share/book/Moed%20Katan/r/22b:9)

אַמֵּימָר מַתְנֵי הָכִי, אָמַר רַבָּה בַּר בַּר חָנָה: וּלְשִׂמְחַת מְרֵיעוּת מוּתָּר לִיכָּנֵס לְאַלְתַּר. וְהָא תַּנְיָא: לְשִׂמְחָה שְׁלֹשִׁים, וְלִמְרֵיעוּת שְׁלֹשִׁים!

**William Davidson Edition - English:**
**Ameimar taught** the previous discussion **as follows: Rabba bar bar Ḥana said** an alternative version of the discussion: **For a joyous social gathering one is permitted to enter immediately.** The Gemara poses a question: **But isn’t it taught** in a *baraita*: **For joyous celebrations and for joyous social gatherings,** one must wait **thirty** days?


###### Moed Katan 22b:10
[Moed Katan 22b:10](https://torahapp.org/share/book/Moed%20Katan/r/22b:10)

לָא קַשְׁיָא: הָא בַּאֲרִיסוּתָא, הָא בְּפוּרְעֲנוּתָא.

**William Davidson Edition - English:**
The Gemara answers: **This is not difficult. This** ruling, of the *baraita*, is referring **to an initial** gathering, when the mourner is the first in the group of friends to host. The *baraita* teaches that in such a situation the mourner is required to wait thirty days before doing so. **That** ruling, of Rabba bar bar Ḥana, is referring **to a reciprocal** gathering. The mourner’s friends have already hosted these gatherings, and now it is his turn to host. Since he is required to host such a gathering for his colleagues, he need not postpone it. Rather, he may host the group immediately.


###### Moed Katan 22b:11
[Moed Katan 22b:11](https://torahapp.org/share/book/Moed%20Katan/r/22b:11)

עַל כׇּל הַמֵּתִים כּוּלָּן קוֹרֵעַ טֶפַח, עַל אָבִיו וְעַל אִמּוֹ עַד שֶׁיְּגַלֶּה אֶת לִבּוֹ. אָמַר רַבִּי אֲבָהוּ, מַאי קְרָא: ״וַיַּחֲזֵק דָּוִד בִּבְגָדָיו וַיִּקְרָעֵם״, וְאֵין אֲחִיזָה פָּחוֹת מִטֶּפַח.

**William Davidson Edition - English:**
The *baraita* continues: **With regard to all** other **deceased** relatives, **one rends** his garment the length **of a handbreadth,** and that suffices. **In** the case of **his father or mother,** he must rend his garment **until he reveals his heart. Rabbi Abbahu said: What is the verse** that teaches that the rent must be a handbreadth? **“And David took hold of his clothes and rent them”** (II Samuel 1:11), **and taking hold cannot** be done for a garment **less than a handbreadth.**


###### Moed Katan 22b:12
[Moed Katan 22b:12](https://torahapp.org/share/book/Moed%20Katan/r/22b:12)

עַל כׇּל הַמֵּתִים כּוּלָּן אֲפִילּוּ לָבוּשׁ עֲשָׂרָה חֲלוּקִין — אֵינוֹ קוֹרֵעַ אֶלָּא עֶלְיוֹן, עַל אָבִיו וְעַל אִמּוֹ — קוֹרֵעַ אֶת כּוּלָּן. וְאַפִּיקָרְסוּתוֹ אֵינָהּ מְעַכֶּבֶת.

**William Davidson Edition - English:**
The *baraita* teaches further: **With regard to all** other deceased relatives, **even if he is wearing ten garments,** one on top of the other, **he rends only** his **outer** garment. But **in** the case of **his father or mother, he must rend them all.** Failure to rend **his undergarment,** however, **does not invalidate** the fulfillment of the mitzva.


###### Moed Katan 22b:13
[Moed Katan 22b:13](https://torahapp.org/share/book/Moed%20Katan/r/22b:13)

אֶחָד הָאִישׁ וְאֶחָד אִשָּׁה. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: הָאִשָּׁה קוֹרַעַת אֶת הַתַּחְתּוֹן וּמַחְזִירָתוֹ לַאֲחוֹרֶיהָ, וְחוֹזֶרֶת וְקוֹרַעַת אֶת הָעֶלְיוֹן.

**William Davidson Edition - English:**
**Both a man and a woman** are required to rend their garments. **Rabbi Shimon ben Elazar says: A woman** first **rends** her **inner** garment **and turns** it **around,** so that the tear is **on her back. And** only **afterward** does **she rend** her **outer** garment, so that she does not expose her chest.


###### Moed Katan 22b:14
[Moed Katan 22b:14](https://torahapp.org/share/book/Moed%20Katan/r/22b:14)

עַל כׇּל הַמֵּתִים כּוּלָּן, רָצָה — מַבְדִּיל קַמֵּי שָׂפָה שֶׁלּוֹ, רָצָה — אֵינוֹ מַבְדִּיל. עַל אָבִיו וְעַל אִמּוֹ — מַבְדִּיל.

**William Davidson Edition - English:**
**With regard to all** other **deceased** relatives, if **one wishes he may rip apart** his garment **on the hem,** rather than merely expanding the neck hole, so that the tear stands out distinctly from the opening of the garment. If he **wishes** not to do this, **he does not rip apart** the hem in this manner. That is to say, one may simply enlarge the neck hole, although rending a garment in this way makes the tear less prominent. **In** the case of **one’s father or mother,** however, **he must** always **rip apart** the hem.


###### Moed Katan 22b:15
[Moed Katan 22b:15](https://torahapp.org/share/book/Moed%20Katan/r/22b:15)

רַבִּי יְהוּדָה אוֹמֵר: כׇּל קְרִיעָה שֶׁאֵינוֹ מַבְדִּיל קַמֵּי שָׂפָה שֶׁלּוֹ — אֵינוֹ אֶלָּא קֶרַע שֶׁל תִּיפְלוּת. אָמַר רַבִּי אֲבָהוּ: מַאי טַעְמָא דְּרַבִּי יְהוּדָה, דִּכְתִיב: ״וַיַּחֲזֵק בִּבְגָדָיו וַיִּקְרָעֵם לִשְׁנַיִם קְרָעִים״, מִמַּשְׁמַע שֶׁנֶּאֱמַר ״וַיִּקְרָעֵם״ אֵינִי יוֹדֵעַ שֶׁהֵן לִשְׁנַיִם? אֶלָּא שֶׁנִּרְאִין קְרוּעִים כִּשְׁנַיִם.

**William Davidson Edition - English:**
**Rabbi Yehuda says: Any rending that does not rip apart** his garment **on the hem** of the garment **is nothing other than a frivolous rent** of no significance, as it must be evident that one has rent his garment in mourning and that the rent is not merely an imperfection in the garment. **Rabbi Abbahu said: What is the reason** for **Rabbi Yehuda’s** opinion? **As it is written: “And he took hold of his own clothes and he rent them in two pieces”** (II Kings 2:12). **From that which is stated: “And he rent,” do I not know that** he rent them **in two? Rather,** these words teach **that** the rent clothes must **appear as if they were torn into two** pieces, i.e., the tear must be obvious and visible.


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

עַל כׇּל הַמֵּתִים כּוּלָּן שׁוֹלֵל לְאַחַר שִׁבְעָה, וּמְאַחֶה לְאַחַר שְׁלֹשִׁים. עַל אָבִיו וְעַל אִמּוֹ — שׁוֹלֵל לְאַחַר שְׁלֹשִׁים וְאֵינוֹ מְאַחֶה לְעוֹלָם. וְהָאִשָּׁה שׁוֹלַלְתּוֹ לְאַלְתַּר מִפְּנֵי כְּבוֹדָהּ.

**William Davidson Edition - English:**
The *baraita* continues: **With regard to all** other **deceased** relatives, **one may tack** the tear with rough stitches **after seven days, and one may join** the edges more carefully **after thirty** days. But **in** the case of **one’s father or mother, he may tack** the tear only **after thirty days, and he may never** again **join** the edges more carefully. **A woman,** however, **may tack** the tear **immediately, due to her honor,** for it would be dishonorable for her to be seen with torn garments.


###### Moed Katan 22b:17
[Moed Katan 22b:17](https://torahapp.org/share/book/Moed%20Katan/r/22b:17)

כִּי אֲתָא רָבִין אָמַר רַבִּי יוֹחָנָן: עַל כׇּל הַמֵּתִים, רָצָה — קוֹרֵעַ בַּיָּד, רָצָה — קוֹרֵעַ בִּכְלִי. עַל אָבִיו וְעַל אִמּוֹ — בַּיָּד.

**William Davidson Edition - English:**
**When Ravin came** from Eretz Yisrael to Babylonia, **he said that Rabbi Yoḥanan said: With regard to all** other **deceased** relatives, **if one wishes, he may rend** his garment **with** his **hand;** and if **he wishes, he may rend** it **with a utensil** in a way that will preserve it. But **in** the case of **his father or mother,** he must rend his garment **with his hand** in a manner that will utterly ruin it.


###### Moed Katan 22b:18
[Moed Katan 22b:18](https://torahapp.org/share/book/Moed%20Katan/r/22b:18)

וְאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: עַל כׇּל הַמֵּתִים כּוּלָּן — מִבִּפְנִים, עַל אָבִיו וְעַל אִמּוֹ — קוֹרֵעַ מִבַּחוּץ. אֲמַר רַב חִסְדָּא: וְכֵן לַנָּשִׂיא.

**William Davidson Edition - English:**
**And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: With regard to all** other **deceased** relatives, one rends his garment **on the inside,** meaning, he rends his inner garment and not necessarily his outermost garment. **In** the case of **one’s father or mother,** however, **he must rend** the garment **on the outside,** i.e., the outermost garment. **Rav Ḥisda said: And likewise, over a *Nasi*,** one is required to rend his garment as he does over his father.


###### Moed Katan 22b:19
[Moed Katan 22b:19](https://torahapp.org/share/book/Moed%20Katan/r/22b:19)

מֵיתִיבִי: לֹא הוּשְׁווּ לְאָבִיו וּלְאִמּוֹ אֶלָּא לְאִיחוּי בִּלְבַד.

**William Davidson Edition - English:**
The Gemara **raises an objection** from a *baraita* in which it was taught: The *halakhot* of rending for the death of other people referred to in the *baraita*, e.g., a *Nasi*, a president of the court, or one’s teacher, **were likened to** the *halakhot* of rending for **one’s father or mother only with regard to** the issue of carefully **rejoining** the edges of the rent, as in all of these cases it is prohibited to mend one’s garment with precise stitches.


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

מַאי לָאו, אֲפִילּוּ לְנָשִׂיא? לָא, לְבַר מִנָּשִׂיא.

**William Davidson Edition - English:**
**What, is** this *baraita* **not** also referring **even** to one who rends his garment **for the *Nasi*?** The Gemara rejects this: **No,** the *baraita* is referring to the other people, **aside** from one who rends his garment for the *Nasi*, as rending for the *Nasi* is the same as rending for one’s father with regard to all aspects of the rending.


###### Moed Katan 22b:21
[Moed Katan 22b:21](https://torahapp.org/share/book/Moed%20Katan/r/22b:21)

נְשִׂיאָה שְׁכֵיב, אֲמַר לֵיהּ רַב חִסְדָּא לְרַב חָנָן בַּר רָבָא: כְּפִי אֲסִיתָא וְקוּם עֲלַהּ, וְאַחְוִי קְרִיעָה לְעָלְמָא.

**William Davidson Edition - English:**
It was related that the ***Nasi* died,** and **Rav Ḥisda said to Rav Ḥanan bar Rava: Turn the mortar over and stand on it, and show** the **rent to everyone.** Everyone will then rend his garment in this manner, as everyone is required to rend his garment over the death of the *Nasi*.


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

עַל חָכָם חוֹלֵץ מִיָּמִין, עַל אָב בֵּית דִּין מִשְּׂמֹאל, עַל נָשִׂיא מִכָּאן וּמִכָּאן.

**William Davidson Edition - English:**
§ It was further taught: **For** mourning **a Sage, one removes** his garment **from the right** shoulder. **For** the **president of the court** he removes his garment **from the left** shoulder. **For** the ***Nasi*** he removes his garment **from here and from here,** from both shoulders.


###### Moed Katan 22b:23
[Moed Katan 22b:23](https://torahapp.org/share/book/Moed%20Katan/r/22b:23)

תָּנוּ רַבָּנַן: חָכָם שֶׁמֵּת — בֵּית מִדְרָשׁוֹ בָּטֵל, אַב בֵּית דִּין שֶׁמֵּת — כׇּל בָּתֵּי מִדְרָשׁוֹת שֶׁבְּעִירוֹ בְּטֵילִין. וְנִכְנָסִין לְבֵית הַכְּנֶסֶת וּמְשַׁנִּין אֶת מְקוֹמָן: הַיּוֹשְׁבִין בַּצָּפוֹן — יוֹשְׁבִין בַּדָּרוֹם, הַיּוֹשְׁבִין בַּדָּרוֹם — יוֹשְׁבִין בַּצָּפוֹן. נָשִׂיא שֶׁמֵּת — בָּתֵּי מִדְרָשׁוֹת כּוּלָּן בְּטֵילִין, וּבְנֵי הַכְּנֶסֶת נִכְנָסִין לְבֵית הַכְּנֶסֶת

**William Davidson Edition - English:**
**The Sages taught** the following *baraita*: When **a Sage dies, his study hall ceases** its regular study as a sign of mourning over him. When **the president of the court dies, all of the study halls in his city cease** their regular study, and everyone **enters the synagogue and changes their places** there as a sign of mourning over him. **Those who** ordinarily **sit in the north** should **sit in the south, and those who** ordinarily **sit in the south** should **sit in the north.** When **a *Nasi* dies, all study halls cease** their regular study. On Shabbat, **the members of the synagogue enter the synagogue** for public Torah reading, which requires a congregation of ten,