## Moed Katan Daf 25a

###### Moed Katan 25a:1
[Moed Katan 25a:1](https://torahapp.org/share/book/Moed%20Katan/r/25a:1)

**גְּמָ׳** וַאֲפִילּוּ חָכָם? וְהָתַנְיָא: חָכָם שֶׁמֵּת — הַכֹּל קְרוֹבָיו.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that only the relatives of the deceased rend their clothes. The Gemara asks: **And** is this the case **even** if the deceased was a Torah **Sage? But isn’t it taught** otherwise in a *baraita*: When a Torah **scholar dies, everyone is his relative.**


###### Moed Katan 25a:2
[Moed Katan 25a:2](https://torahapp.org/share/book/Moed%20Katan/r/25a:2)

הַכֹּל קְרוֹבָיו סָלְקָא דַּעְתָּךְ?! אֶלָּא: הַכֹּל כִּקְרוֹבָיו: הַכֹּל קוֹרְעִין עָלָיו, וְהַכֹּל חוֹלְצִין עָלָיו, וְהַכֹּל מַבְרִין עָלָיו בָּרְחָבָה! לָא צְרִיכָא, דְּלָאו חָכָם הוּא.

**William Davidson Edition - English:**
The Gemara clarifies: **Does it enter your mind** to say that **everyone is his relative? Rather,** this *baraita* should be understood as follows: **Everyone is** considered to be **like his relative** in the sense that **everyone rends his** garment in anguish **over him, and everyone bares** his shoulder **over him** in mourning, **and everyone eats the mourner’s meal over him in the public square** as mourners do. The death of a Torah scholar is a personal loss for every Jew. So why is the mishna limited to only relatives? The Gemara answers: **No,** it is **necessary** for the mishna to teach this *halakha* in a case **where** the deceased **is not a** Torah **scholar.**


###### Moed Katan 25a:3
[Moed Katan 25a:3](https://torahapp.org/share/book/Moed%20Katan/r/25a:3)

וְאִי אָדָם כָּשֵׁר הוּא — חַיּוֹבֵי מִיחַיַּיב לְמִיקְרַע. דְּתַנְיָא: מִפְּנֵי מָה בָּנָיו וּבְנוֹתָיו שֶׁל אָדָם מֵתִים כְּשֶׁהֵן קְטַנִּים — כְּדֵי שֶׁיִּבְכֶּה וְיִתְאַבֵּל עַל אָדָם כָּשֵׁר.

**William Davidson Edition - English:**
The Gemara asks: **And if** the deceased **was an upright person** who feared Heaven and performed good deeds, then aren’t all those present at his death **obligated to rend** their garments over his death? **As it is taught** in a *baraita*: **For what** reason **do a person’s sons and daughters die when they are young?** They die **so that he will cry and mourn** over the death of **an upright person.**


###### Moed Katan 25a:4
[Moed Katan 25a:4](https://torahapp.org/share/book/Moed%20Katan/r/25a:4)

יִבְכֶּה וְיִתְאַבֵּל?! עֶרְבוֹנָא קָא שָׁקֵיל מִינֵּיהּ?! אֶלָּא: מִפְּנֵי שֶׁלֹּא בָּכָה וְהִתְאַבֵּל עַל אָדָם כָּשֵׁר. שֶׁכׇּל הַבּוֹכֶה וּמִתְאַבֵּל עַל אָדָם כָּשֵׁר — מוֹחֲלִין לוֹ עַל כׇּל עֲוֹנוֹתָיו בִּשְׁבִיל כָּבוֹד שֶׁעָשָׂה לוֹ! דְּלָאו אָדָם כָּשֵׁר הוּא.

**William Davidson Edition - English:**
The Gemara questions the formulation: They die so that **he will cry and mourn? Is security,** i.e., his children, **taken from him** in advance to ensure that in the future he will mourn over the death of an upright person? **Rather** the *baraita* means as follows: His children died **because he did not cry or mourn over an upright person** who died. **As** with regard to **anyone who cries and mourns over an upright person** who died, **they forgive him** for **all his transgressions because of the honor he accorded** to the deceased. If this is the case, one also rends his clothes over an upright person. The Gemara answers: Rather, the mishna is referring only to one **who** was **not an upright person.**


###### Moed Katan 25a:5
[Moed Katan 25a:5](https://torahapp.org/share/book/Moed%20Katan/r/25a:5)

אִי דְּקָאֵי הָתָם בִּשְׁעַת יְצִיאַת נְשָׁמָה חַיּוֹבֵי מִיחַיַּיב! דְּתַנְיָא, רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: הָעוֹמֵד עַל הַמֵּת בִּשְׁעַת יְצִיאַת נְשָׁמָה — חַיָּיב לִקְרוֹעַ. לְמָה זֶה דּוֹמֶה — לְסֵפֶר תּוֹרָה שֶׁנִּשְׂרַף, שֶׁחַיָּיב לִקְרוֹעַ!

**William Davidson Edition - English:**
The Gemara challenges: But **if one was standing there at the time of the soul’s departure,** i.e., at the time of death, he **is** also **obligated** to rend his clothes. **As it is taught** in a *baraita*: **Rabbi Shimon ben Elazar says: One who stands over the deceased at the time of the soul’s departure is obligated to rend** his clothes. **To what may this be likened? To a Torah scroll that is burned,** for which anyone present **is obligated to rend** his clothes.


###### Moed Katan 25a:6
[Moed Katan 25a:6](https://torahapp.org/share/book/Moed%20Katan/r/25a:6)

דְּלָא קָאֵי הָתָם בִּשְׁעַת יְצִיאַת נְשָׁמָה.

**William Davidson Edition - English:**
The Gemara answers: The mishna must be referring to a person **who was not standing there at the time of the soul’s departure** but who heard that someone who is not a close relative died, and the deceased was neither a Torah scholar nor an upright person.


###### Moed Katan 25a:7
[Moed Katan 25a:7](https://torahapp.org/share/book/Moed%20Katan/r/25a:7)

כִּי נָח נַפְשֵׁיהּ דְּרַב סָפְרָא, לָא קְרַעוּ רַבָּנַן עֲלֵיהּ, אָמְרִי: לָא גָּמְרִינַן מִינֵּיהּ. אֲמַר לְהוּ אַבָּיֵי: מִי תַּנְיָא ״הָרַב שֶׁמֵּת״? ״חָכָם שֶׁמֵּת״ תַּנְיָא. וְעוֹד: כֹּל יוֹמָא שְׁמַעְתָּתֵיהּ בְּפוּמִּין בְּבֵי מִדְרְשָׁא.

**William Davidson Edition - English:**
§ The Gemara relates that **when Rav Safra passed away the** other **Sages did not rend** their garments **over him. They said: We did not learn from him,** as he did not disseminate his Torah knowledge to the public. **Abaye** berated them and **said to them: Is it taught** in the *baraita*: If one’s **teacher died? It is taught:** If a Torah **scholar died,** and Rav Safra was certainly a Torah scholar. **And furthermore, every day his teachings are in our mouths in the study hall,** so that even if we did not learn directly from him, we should still be considered his students.


###### Moed Katan 25a:8
[Moed Katan 25a:8](https://torahapp.org/share/book/Moed%20Katan/r/25a:8)

סְבוּר: מָה דַּהֲוָה הֲוָה. אֲמַר לְהוּ אַבָּיֵי, תְּנֵינָא: חָכָם, כׇּל זְמַן שֶׁעוֹסְקִין בְּהֶסְפֵּד — חַיָּיבִין לִקְרוֹעַ. סְבוּר לְמִיקְרַע לְאַלְתַּר, אָמַר לְהוּ אַבָּיֵי, תַּנְיָא: חָכָם כְּבוֹדוֹ בְּהֶסְפֵּידוֹ.

**William Davidson Edition - English:**
The other Sages **thought that what was** done **was** done, and it was now too late for them to rend their garments. **Abaye said to them: We learned:** With regard to a Torah **scholar, as long as they are engaged in eulogizing** him, then people **are obligated to rend** their garments, even after the time of his death. **They** then **thought to rend** their garments **immediately. Abaye said to them: It is taught** in a *baraita*: **A** Torah **scholar’s honor is at** the time of **his eulogy,** and so you should wait until the time of the eulogy before rending your garments.


###### Moed Katan 25a:9
[Moed Katan 25a:9](https://torahapp.org/share/book/Moed%20Katan/r/25a:9)

כִּי נָח נַפְשֵׁיהּ דְּרַב הוּנָא, סְבוּר לְאוֹתוֹבֵי סֵפֶר תּוֹרָה אַפּוּרְיֵיהּ. אֲמַר לְהוּ רַב חִסְדָּא: מִילְּתָא דִּבְחַיֵּיהּ לָא סְבִירָא לֵיהּ, הַשְׁתָּא לֵיקוּם לֵיהּ לֶיעְבַּד לֵיהּ? דְּאָמַר רַב תַּחְלִיפָא: אֲנָא חֲזֵיתֵיהּ לְרַב הוּנָא דְּבָעֵי לְמֵיתַב אַפּוּרְיֵיהּ, וַהֲוָה מַנַּח סֵפֶר תּוֹרָה עֲלֵיהּ, וְכַף כַּדָּא אַאַרְעָא וְאוֹתֵיב סֵפֶר תּוֹרָה עִילָּוֵיהּ. אַלְמָא קָסָבַר: אָסוּר לֵישֵׁב עַל גַּבֵּי מִטָּה שֶׁסֵּפֶר תּוֹרָה מוּנָּח עָלֶיהָ.

**William Davidson Edition - English:**
§ The Gemara relates another incident: **When Rav Huna died they thought to place a Torah scroll on his bier,** as was commonly done after the death of a Torah scholar, as if to say that the deceased fulfilled everything written in the scroll. **Rav Ḥisda said to them:** This is **a practice that he did not hold with during his lifetime; now should we stand up and do** it **for him** when he is dead? **As Rav Taḥlifa said: I** myself **saw Rav Huna, who wished to sit on his bed, and there was a Torah scroll placed on it. And he turned a jug over and placed the Torah scroll on it** so that he could then sit on the bed. **Apparently he holds** that **it is prohibited to sit on a bed upon which a Torah scroll lies.** Therefore, it would be inappropriate to lay a Torah scroll next to his body after he died.


###### Moed Katan 25a:10
[Moed Katan 25a:10](https://torahapp.org/share/book/Moed%20Katan/r/25a:10)

לָא הֲוָה נָפֵיק פּוּרְיָא מִבָּבָא, סְבוּר לְשַׁלְשׁוֹלֵי דֶּרֶךְ גַּגִּין. אֲמַר לְהוּ רַב חִסְדָּא, הָא גְּמִירְנָא מִינֵּיהּ: חָכָם, כְּבוֹדוֹ דֶּרֶךְ פֶּתַח.

**William Davidson Edition - English:**
When they tried to remove his corpse from his house for the burial, **the bier would not** fit **through the** narrow **door. They** then **thought to lower** the bier **from the roof. Rav Ḥisda said to them: This I learned from him,** Rav Huna himself: **A scholar’s honor** is for him to be taken out **through the** main **opening,** and not in any other manner.


###### Moed Katan 25a:11
[Moed Katan 25a:11](https://torahapp.org/share/book/Moed%20Katan/r/25a:11)

סְבוּר לְאַשְׁנוֹיֵי מִפּוּרְיָא לְפוּרְיָא. אֲמַר לְהוּ רַב חִסְדָּא, הָכִי גְּמִירְנָא מִינֵּיהּ: חָכָם כְּבוֹדוֹ בְּמִטָּה רִאשׁוֹנָה. דְּאָמַר רַב יְהוּדָה אָמַר רַב: מִנַּיִן לְחָכָם שֶׁכְּבוֹדוֹ בְּמִטָּה רִאשׁוֹנָה, שֶׁנֶּאֱמַר: ״וַיַּרְכִּיבוּ אֶת אֲרוֹן הָאֱלֹהִים אֶל עֲגָלָה חֲדָשָׁה״. פְּרוּס בָּבָא וְאַפְּקוּהּ.

**William Davidson Edition - English:**
**They** then **thought to move him from** his **bier to** a narrower **bier** so that it would fit through the door. But **Rav Ḥisda said to them: I learned from him,** Rav Huna himself, **as follows: A scholar’s honor is** for him to be taken out **on the first bier. As Rav Yehuda said** that **Rav said: From where** is it derived that **a scholar’s honor is** for him to be taken out **on the first bier? As it is stated: “And they set the Ark of God upon a new cart”** (II Samuel 6:3). When taking the Ark to Jerusalem, King David had it placed back on the cart upon which it had been returned by the Philistines, and a Torah scholar is considered to be similar to the Ark of the Covenant. When they saw that there was nothing else that they could do, **they broke the doorway and took him out** through it.


###### Moed Katan 25a:12
[Moed Katan 25a:12](https://torahapp.org/share/book/Moed%20Katan/r/25a:12)

פְּתַח עֲלֵיהּ רַבִּי אַבָּא: רָאוּי הָיָה רַבֵּינוּ שֶׁתִּשְׁרֶה עָלָיו שְׁכִינָה, אֶלָּא שֶׁבָּבֶל גָּרְמָה לוֹ.

**William Davidson Edition - English:**
**Rabbi Abba opened** his eulogy for **him: Our Rabbi was worthy that the Divine Presence should rest upon him, except** for the fact **that Babylonia caused it** not to rest. In other words, it was only because he lived in Babylonia and not in Eretz Yisrael that the Divine Presence did not rest upon him.


###### Moed Katan 25a:13
[Moed Katan 25a:13](https://torahapp.org/share/book/Moed%20Katan/r/25a:13)

מֵתִיב רַב נַחְמָן בַּר חִסְדָּא, וְאָמְרִי לַהּ רַב חָנָן בַּר חִסְדָּא: ״הָיֹה הָיָה דְבַר ה׳ אֶל יְחֶזְקֵאל בֶּן בּוּזִי הַכֹּהֵן בְּאֶרֶץ כַּשְׂדִּים״!

**William Davidson Edition - English:**
**Rav Naḥman bar Ḥisda raised an objection** against this, **and some say** that it was **Rav Ḥanan bar Ḥisda:** Is it not stated: **“The word of the Lord came [*hayo haya*] to Ezekiel the priest, son of Buzi, in the land of the Chaldeans”** (Ezekiel 1:3), thereby implying that a prophet can prophesy outside of Eretz Yisrael?


###### Moed Katan 25a:14
[Moed Katan 25a:14](https://torahapp.org/share/book/Moed%20Katan/r/25a:14)

טְפַח לֵיהּ אֲבוּהּ בְּסַנְדָּלֵיהּ, אֲמַר לֵיהּ: לָאו אָמֵינָא לָךְ לָא תִּיטְרוֹד עָלְמָא? מַאי ״הָיָה״ — שֶׁהָיָה כְּבָר.

**William Davidson Edition - English:**
**His father tapped him with his sandal** on his foot, thereby hinting to him that he should be quiet. **He said to him: Have I not told you not to trouble everyone** with questions in the middle of a eulogy? The Gemara answers the question: **What** is the meaning of the doubling of the word **“came [*hayo haya*]”?** It implies **that it had already come** before, i.e., that Ezekiel had already begun to prophesy in Eretz Yisrael, and his prophecy in Babylonia was merely a continuation of that prophecy.


###### Moed Katan 25a:15
[Moed Katan 25a:15](https://torahapp.org/share/book/Moed%20Katan/r/25a:15)

כִּי אַסְּקוּהּ לְהָתָם, אֲמַרוּ לֵיהּ לְרַבִּי אַמֵּי וּלְרַבִּי אַסִּי: רַב הוּנָא אָתֵי. אֲמַרוּ: כִּי הֲוֵינַן הָתָם לָא הֲוָה לַן לְדַלּוֹיֵי רֵישִׁין מִינֵּיהּ. הַשְׁתָּא אָתֵינַן הָכָא — אֲתָא בָּתְרִין?

**William Davidson Edition - English:**
§ The Gemara relates that **when they took** Rav Huna **there,** to Eretz Yisrael, for burial **they said to Rabbi Ami and Rabbi Asi: Rav Huna has come,** and they misunderstood and thought that he was still alive. **They said: When we were there,** in Babylonia, we **did not have strength to lift our heads before him. Now** that **we have come here, has he come after us?**


###### Moed Katan 25a:16
[Moed Katan 25a:16](https://torahapp.org/share/book/Moed%20Katan/r/25a:16)

אֲמַרוּ לֵיהּ: אֲרוֹנוֹ בָּא. רַבִּי אַמֵּי וְרַבִּי אַסִּי נְפוּק, רַבִּי אִילָא וְרַבִּי חֲנִינָא לָא נְפוּק. אִיכָּא דְּאָמְרִי: רַבִּי אִילָא נְפַק, רַבִּי חֲנִינָא לָא נְפַק.

**William Davidson Edition - English:**
**They said to them: His coffin has come. Rabbi Ami and Rabbi Asi went out** to meet his funeral procession. **Rabbi Ila and Rabbi Ḥanina did not go out. Some say** that **Rabbi Ila went out,** but **Rabbi Ḥanina did not go out.**


###### Moed Katan 25a:17
[Moed Katan 25a:17](https://torahapp.org/share/book/Moed%20Katan/r/25a:17)

דִּנְפַק, מַאי טַעְמֵיהּ? דְּתַנְיָא: אָרוֹן הָעוֹבֵר מִמָּקוֹם לְמָקוֹם — עוֹמְדִים עָלָיו בְּשׁוּרָה וְאוֹמְרִים עָלָיו בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים. דְּלָא נְפַק, מַאי טַעְמָא? דְּתַנְיָא: אָרוֹן הָעוֹבֵר מִמָּקוֹם לְמָקוֹם — אֵין עוֹמְדִין עָלָיו בְּשׁוּרָה וְאֵין אוֹמְרִים עָלָיו בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים.

**William Davidson Edition - English:**
The Gemara asks: Those who **went out, what is** the **reason** that they went? **As it is taught** in a *baraita*: When **a coffin is passing from place to place,** the people **stand in a line** to show respect **for** the deceased, **and they recite the mourners’ blessing and the consolation of the mourners over it.** Those **who did not go out, what is the reason** that they did not? **As it is taught** in another *baraita*: When a **coffin is passing from place to place, they do not stand in a line** to show respect **for** the deceased, **and they do not recite the mourners’ blessing or** the **consolation of the mourners for him.**


###### Moed Katan 25a:18
[Moed Katan 25a:18](https://torahapp.org/share/book/Moed%20Katan/r/25a:18)

קַשְׁיָין אַהֲדָדֵי! לָא קַשְׁיָא: כָּאן — שֶׁשִּׁלְדּוֹ קַיֶּימֶת, כָּאן — בְּשֶׁאֵין שִׁלְדּוֹ קַיֶּימֶת. וְרַב הוּנָא שִׁלְדּוֹ קַיֶּימֶת הֲוָה? דְּלָא נְפַק, לָא סַיְּימוּהָ קַמֵּיהּ.

**William Davidson Edition - English:**
The Gemara asks: If so, **these** two tannaitic statements **contradict each other.** The Gemara answers: **It is not difficult: Here,** the *baraita* is referring to a case **where the skeleton** of the deceased **is** still **intact,** and the mourning practices must be observed. **And there** the *baraita* is referring to a case **where the skeleton** of the deceased **is no longer intact,** and it is not necessary to observe the customs of mourning. **And Rav Huna’s skeleton was** still **intact.** The reason that the **one** Sage **did not go out** was that **they did not confirm for him** that the skeleton was still intact.


###### Moed Katan 25a:19
[Moed Katan 25a:19](https://torahapp.org/share/book/Moed%20Katan/r/25a:19)

אָמְרִי: הֵיכָא נַינְּחֵיהּ? רַב הוּנָא רִיבֵּץ תּוֹרָה בְּיִשְׂרָאֵל, וְרַבִּי חִיָּיא רִיבֵּץ תּוֹרָה בְּיִשְׂרָאֵל הֲוָה.

**William Davidson Edition - English:**
The Sages of Eretz Yisrael **said: Where shall we bury him?** They concluded: **Rav Huna disseminated Torah to** the people of **Israel, and** similarly **Rabbi Ḥiyya disseminated Torah to** the people of **Israel;** therefore, it is appropriate to bury Rav Huna next to Rabbi Ḥiyya.


###### Moed Katan 25a:20
[Moed Katan 25a:20](https://torahapp.org/share/book/Moed%20Katan/r/25a:20)

מַאן מְעַיֵּיל לֵיהּ? אֲמַר לְהוּ רַב חַגָּא: אֲנָא מְעַיֵּילְנָא לֵיהּ, דְּאוֹקֵמְתֵּיהּ לְתַלְמוּדַאי כִּי הֲוֵינָא בַּר תַּמְנֵי סְרֵי שְׁנִין וְלָא חֲזֵי לִי קֶרִי, וּמְשַׁמַּע לִי(ה) קַמֵּיהּ, וִידַעִי בְּעוֹבָדֵיהּ, דְּיוֹמָא חַד אִתְהֲפִיכָא לֵיהּ רְצוּעָה דִתְפִילִּין וִיתֵיב עֲלַהּ אַרְבְּעִין תַּעֲנִיָּתָא.

**William Davidson Edition - English:**
They asked: **Who will take him in** to Rabbi Ḥiyya’s burial cave, as few are fit to enter it? **Rav Ḥagga said to them: I will take him into** the cave, **for I presented my studies** before him **when I was** just **eighteen, never having experienced a seminal emission. And** so too **I attended to him and knew his** great **deeds.** For example, **one day one of the straps of his phylacteries turned around,** the unpainted side being turned outward, **and he observed forty fasts for this,** as he had acted negligently, allowing the black side to face inward.


###### Moed Katan 25a:21
[Moed Katan 25a:21](https://torahapp.org/share/book/Moed%20Katan/r/25a:21)

עַיְּילֵיהּ, הֲוָה גָּנֵי יְהוּדָה מִיַּמִּינֵיהּ דַּאֲבוּהּ וְחִזְקִיָּה מִשְּׂמָאלֵיהּ. אֲמַר לֵיהּ יְהוּדָה לְחִזְקִיָּה: קוּם מִדּוּכְתִּיךְ, דְּלָאו אוֹרַח אַרְעָא דְּקָאֵים רַב הוּנָא. בַּהֲדֵי דְּקָאֵים — קָם בַּהֲדֵיהּ עַמּוּדָא דְנוּרָא. חַזְיֵיהּ רַב חַגָּא, אִיבְּעִית, זַקְפֵיהּ לַאֲרוֹנֵיהּ וּנְפַק אֲתָא. וְהַאי דְּלָא אִיעֲנַשׁ (ענש), מִשּׁוּם דְּזַקְפֵיהּ לַאֲרוֹנֵיהּ דְּרַב הוּנָא.

**William Davidson Edition - English:**
Rav Ḥagga **took him in.** The body of Rabbi Ḥiyya’s son **Yehuda lay** buried **to the right of his father, and** the body of his other son **Ḥizkiyya** lay **to his left.** The spirit of **Yehuda said to** the spirit of **Ḥizkiyya: Rise from your place, as** it is **not proper conduct** to remain lying when the body of **Rav Huna is standing here. When** Ḥizkiyya’s corpse stood **up, a pillar of fire rose with him.** When **Rabbi Ḥagga saw this, he was frightened** by what he saw, and so **he stood up** Rav Huna’s **coffin and went away.** The Gemara comments: **And he was not punished** or harmed by this pillar of fire **because he set up Rav Huna’s coffin** as protection for himself.


###### Moed Katan 25a:22
[Moed Katan 25a:22](https://torahapp.org/share/book/Moed%20Katan/r/25a:22)

כִּי נָח נַפְשֵׁיהּ דְּרַב חִסְדָּא, סְבוּר לְאוֹתוֹבֵי סֵפֶר תּוֹרָה אַפּוּרְיֵיהּ. אֲמַר לְהוּ רַבִּי יִצְחָק: מִילְּתָא דִּלְרַבֵּיהּ לָא סְבִירָא לֵיהּ, אֲנַן נֵיקוּם נַעֲבֵיד לֵיהּ?

**William Davidson Edition - English:**
§ The Gemara relates another story about the burial of one of the Sages: **When Rav Ḥisda died they thought to place a Torah scroll on his bier. Rabbi Yitzḥak said to them:** This is **a practice that this Rabbi did not hold with during his lifetime; should we stand up and do** it **for him** now that he is dead?


###### Moed Katan 25a:23
[Moed Katan 25a:23](https://torahapp.org/share/book/Moed%20Katan/r/25a:23)

סְבוּר דְּלָא לְמִישְׁלַל קִרְעַיְיהוּ. אֲמַר לְהוּ רַבִּי יִצְחָק בַּר אַמֵּי: חָכָם, כֵּיוָן שֶׁהֶחְזִירוּ פְּנֵיהֶם מֵאֲחוֹרֵי הַמִּטָּה — שׁוֹלְלִין.

**William Davidson Edition - English:**
**They** then **thought not to tack,** i.e., sew up, **the tears** that they had made in their clothes. **Rabbi Yitzḥak bar Ami said to them:** When the deceased is **a Torah Sage, they may tack** the tears **once they turn their faces from the bier.**


###### Moed Katan 25a:24
[Moed Katan 25a:24](https://torahapp.org/share/book/Moed%20Katan/r/25a:24)

כִּי נָח נַפְשֵׁיהּ דְּרַבָּה בַּר הוּנָא וְרַב הַמְנוּנָא, אַסְּקוּנְהוּ לְהָתָם.

**William Davidson Edition - English:**
The Gemara relates that **when Rabba bar Huna and Rav Hamnuna died, they took them** both **up there,** to Eretz Yisrael.