## Moed Katan Daf 23b

###### Moed Katan 23b:1
[Moed Katan 23b:1](https://torahapp.org/share/book/Moed%20Katan/r/23b:1)

יֵשׁ אֲבֵילוּת בְּשַׁבָּת, וְהָנֵי אָמְרִי: אֵין אֲבֵילוּת בְּשַׁבָּת.

**William Davidson Edition - English:**
**There is** some **mourning on Shabbat,** i.e., with regard to mourning rites that can be observed privately in the mourner’s home and will go unnoticed by other people; **whereas those say: There is no mourning on Shabbat** at all.


###### Moed Katan 23b:2
[Moed Katan 23b:2](https://torahapp.org/share/book/Moed%20Katan/r/23b:2)

מַאן דְּאָמַר יֵשׁ אֲבֵילוּת בְּשַׁבָּת, דְּקָתָנֵי ״עוֹלָה״. מַאן דְּאָמַר אֵין אֲבֵילוּת בְּשַׁבָּת, דְּקָתָנֵי ״אֵינָהּ מַפְסֶקֶת״.

**William Davidson Edition - English:**
The Gemara explains: **The ones who said** that **there is** some **mourning on Shabbat** rely on **that** which is **taught,** that Shabbat **counts** as one of the days of mourning, implying that some degree of mourning applies on that day. **The ones who said** that **there is no mourning on Shabbat** at all base this on **that** which is **taught** that Shabbat **does not interrupt** the mourning period.


###### Moed Katan 23b:3
[Moed Katan 23b:3](https://torahapp.org/share/book/Moed%20Katan/r/23b:3)

אִי סָלְקָא דַעְתָּךְ יֵשׁ אֲבֵילוּת בְּשַׁבָּת, הַשְׁתָּא אֲבֵילוּת נָהֲגָא, אַפְסוֹקֵי מִיבַּעְיָא?

**William Davidson Edition - English:**
The latter argue as follows: **If it should enter your mind** to say that **there is** some **mourning on Shabbat,** there is a difficulty, for **now** that it has been stated that actual **mourning applies** on Shabbat, **is** it **necessary** to teach us that this day does not **interrupt** the mourning period? Rather, the conclusion must be that there is no mourning on Shabbat whatsoever.


###### Moed Katan 23b:4
[Moed Katan 23b:4](https://torahapp.org/share/book/Moed%20Katan/r/23b:4)

וְאֶלָּא הָא קָתָנֵי ״עוֹלָה״! אַיְּידֵי דְּקָבָעֵי לְמִיתְנֵא סֵיפָא ״אֵינָן עוֹלִים״, תְּנָא רֵישָׁא ״עוֹלָה״.

**William Davidson Edition - English:**
The Gemara asks: **But isn’t it taught** in the mishna that Shabbat **counts** as one of the days of mourning, implying that it is just like the other days of mourning, and at least some mourning rites are practiced on it? The Gemara answers: **Since** the mishna **wished to teach** in **the latter clause** that the days of a Festival **do not count** toward the requisite days of mourning, **it taught** also **in the first clause** that Shabbat **counts** as one of the days of mourning, although no mourning rites are practiced on it.


###### Moed Katan 23b:5
[Moed Katan 23b:5](https://torahapp.org/share/book/Moed%20Katan/r/23b:5)

וּלְמַאן דְּאָמַר יֵשׁ אֲבֵילוּת בְּשַׁבָּת, הָא קָתָנֵי אֵינָהּ מַפְסֶקֶת! מִשּׁוּם דְּקָבָעֵי לְמִיתְנֵא סֵיפָא ״מַפְסִיקִין״, תְּנָא רֵישָׁא ״אֵינָהּ מַפְסֶקֶת״.

**William Davidson Edition - English:**
The Gemara asks: **And according to the ones who said** that **there is** some **mourning on Shabbat, isn’t** it **taught** in the mishna that **it does not interrupt** the mourning period, which would have been unnecessary to say if the mourning rites are practiced on it? The Gemara answers: This was not necessary for itself, but **due to** the fact that the mishna **wished to teach** in **the latter clause** that the Festivals **interrupt** the mourning, **it taught** also **in the first clause** that Shabbat **does not interrupt** it.


###### Moed Katan 23b:6
[Moed Katan 23b:6](https://torahapp.org/share/book/Moed%20Katan/r/23b:6)

לֵימָא כְּתַנָּאֵי: מִי שֶׁמֵּתוֹ מוּטָּל לְפָנָיו — אוֹכֵל בְּבַיִת אַחֵר. אֵין לוֹ בַּיִת אַחֵר — אוֹכֵל בְּבֵית חֲבֵרוֹ, אֵין לוֹ בַּיִת חֲבֵרוֹ — עוֹשֶׂה לוֹ מְחִיצָה עֲשָׂרָה טְפָחִים. אֵין לוֹ דָּבָר לַעֲשׂוֹת מְחִיצָה — מַחְזִיר פָּנָיו וְאוֹכֵל.

**William Davidson Edition - English:**
The Gemara asks: **Let us say** that this is **parallel to** a dispute between ***tanna’im*** with regard to whether or not some mourning rites are observed even on Shabbat, for it was taught in a *baraita*: **One whose deceased** relative **is laid out before him eats in another room.** If **he does not have another room, he eats in the house of a friend. If he does not have a friend’s house** available, **he makes a partition ten handbreadths** high between him and the deceased, so that he may eat. If **he does not have material with which to make a partition, he averts his face** from the dead **and eats.**


###### Moed Katan 23b:7
[Moed Katan 23b:7](https://torahapp.org/share/book/Moed%20Katan/r/23b:7)

וְאֵינוֹ מֵיסֵב וְאוֹכֵל, וְאֵינוֹ אוֹכֵל בָּשָׂר וְאֵינוֹ שׁוֹתֶה יַיִן, וְאֵין מְבָרֵךְ וְאֵין מְזַמֵּן, וְאֵין מְבָרְכִין עָלָיו וְאֵין מְזַמְּנִין עָלָיו, וּפָטוּר מִקְּרִיאַת שְׁמַע וּמִן הַתְּפִלָּה וּמִן הַתְּפִילִּין, וּמִכׇּל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה.

**William Davidson Edition - English:**
**And** in any case, **he does not recline while he eats,** as reclining is characteristic of a festive meal; **and he neither eats meat nor drinks wine; and he does not recite a blessing** before eating to exempt others from their obligation; **and he does not** recite the formula to **invite** the participants in the meal to join together in the Grace after Meals, **and they do not recite a blessing over him nor do others invite him** to join in the Grace after Meals, as he cannot be a member of the three required to recite the formula. **And he is exempt from the recitation of *Shema*, and from** the *Amida* **prayer, and from** donning **phylacteries, and from** performing **all** of **the mitzvot mentioned in the Torah.**


###### Moed Katan 23b:8
[Moed Katan 23b:8](https://torahapp.org/share/book/Moed%20Katan/r/23b:8)

וּבְשַׁבָּת — מֵיסֵב וְאוֹכֵל, וְאוֹכֵל בָּשָׂר וְשׁוֹתֶה יַיִן, וּמְבָרֵךְ וּמְזַמֵּן, וּמְבָרְכִין וּמְזַמְּנִין עָלָיו, וְחַיָּיב בִּקְרִיאַת שְׁמַע וּבִתְפִילָּה וּבִתְפִילִּין, וּבְכׇל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה. רַבָּן גַּמְלִיאֵל אוֹמֵר: מִתּוֹךְ שֶׁנִּתְחַיֵּיב בְּאֵלּוּ — נִתְחַיֵּיב בְּכוּלָּן.

**William Davidson Edition - English:**
**But on Shabbat he reclines** at the meal, as per his custom, **and eats; and he eats meat and drinks wine; and he recites blessings** to exempt others from their obligation; **and** he recites the formula to **invite** the participants in the meal to join together in the Grace after Meals, **and others may recite blessings on his behalf and invite** him to join in the Grace after Meals. **And he is** also **obligated in the recitation of *Shema*, and in** the *Amida* **prayer, and in** the mitzva of **phylacteries, and in all the mitzvot mentioned in the Torah. Rabban Gamliel says: Since he is obligated** to fulfill **these** mitzvot associated with Shabbat, **he is obligated** to fulfill **all** of the mitzvot on Shabbat.


###### Moed Katan 23b:9
[Moed Katan 23b:9](https://torahapp.org/share/book/Moed%20Katan/r/23b:9)

וְאָמַר רַבִּי יוֹחָנָן: תַּשְׁמִישׁ הַמִּטָּה אִיכָּא בֵּינַיְיהוּ.

**William Davidson Edition - English:**
Rabban Gamliel’s statement is vague. The following clarifies it: **Rabbi Yoḥanan said:** The practical difference **between them,** the opinion of the anonymous first *tanna* and Rabbi Yoḥanan’s opinion, is with regard to **sexual relations.** According to Rabban Gamliel, the acute mourner is obligated in the mitzva to engage in marital intercourse with his wife on Shabbat, just as he is obligated in all the other mitzvot.


###### Moed Katan 23b:10
[Moed Katan 23b:10](https://torahapp.org/share/book/Moed%20Katan/r/23b:10)

מַאי לָאו בְּהָא קָא מִיפַּלְגִי, דְּמָר סָבַר: יֵשׁ אֲבֵילוּת בְּשַׁבָּת, וּמַר סָבַר: אֵין אֲבֵילוּת בְּשַׁבָּת!

**William Davidson Edition - English:**
The Gemara asks: **What, is it not with regard to this** issue that **they disagree:** Is it not **that** one **Sage,** the anonymous first *tanna*, **holds** that **there is** some **mourning on Shabbat** with regard to private issues, and therefore the mourner does not engage in sexual relations; **and** one **Sage,** Rabban Gamliel, **holds** that **there is no mourning on Shabbat** at all?


###### Moed Katan 23b:11
[Moed Katan 23b:11](https://torahapp.org/share/book/Moed%20Katan/r/23b:11)

מִמַּאי? דִּלְמָא עַד כָּאן לָא קָאָמַר תַּנָּא קַמָּא הָתָם, אֶלָּא מִשּׁוּם דְּמֵתוֹ מוּטָּל לְפָנָיו. אֲבָל הָכָא, דְּאֵין מֵתוֹ מוּטָּל לְפָנָיו — לָא.

**William Davidson Edition - English:**
The Gemara rejects this argument: **From where** do you reach this conclusion? **Perhaps the first *tanna*** is **saying** that it is prohibited for the grieving relative to engage in sexual relations in the case dealt with **only there, because his deceased** relative **is laid out before him** and has not yet been buried. **But here,** with regard to the period of mourning, when **his dead** has been buried and **is no** longer **laid out before him,** sexual relations are **not** prohibited.


###### Moed Katan 23b:12
[Moed Katan 23b:12](https://torahapp.org/share/book/Moed%20Katan/r/23b:12)

וְעַד כָּאן לָא קָאָמַר רַבָּן גַּמְלִיאֵל הָתָם, דְּאַכַּתִּי לָא חָל אֲבֵילוּת עֲלֵיהּ. אֲבָל הָכָא, דְּחָל אֲבֵילוּת עֲלֵיהּ — הָכִי נָמֵי.

**William Davidson Edition - English:**
**And** alternatively, perhaps **Rabban Gamliel is saying** that the grieving relative is permitted to engage in sexual relations **only there, where** the *halakhot* of **mourning have not** yet **taken effect,** as mourning begins only after the burial. **But here, where** the *halakhot* of **mourning** have already **taken effect,** he may **also** prohibit sexual relations.