## Moed Katan Daf 27b

###### Moed Katan 27b:1
[Moed Katan 27b:1](https://torahapp.org/share/book/Moed%20Katan/r/27b:1)

בִּכְלִיכָה, וְהָיוּ עֲנִיִּים מִתְבַּיְּישִׁין. הִתְקִינוּ שֶׁיְּהוּ הַכֹּל מוֹצִיאִין בִּכְלִיכָה, מִפְּנֵי כְּבוֹדָן שֶׁל עֲנִיִּים.

**William Davidson Edition - English:**
**on a plain bier** made from poles that were strapped together, **and the poor were embarrassed.** The Sages **instituted that everyone should be taken out** for burial **on a plain bier, due to the honor of the poor.**


###### Moed Katan 27b:2
[Moed Katan 27b:2](https://torahapp.org/share/book/Moed%20Katan/r/27b:2)

בָּרִאשׁוֹנָה הָיוּ מַנִּיחִין אֶת הַמּוּגְמָר תַּחַת חוֹלֵי מֵעַיִם מֵתִים, וְהָיוּ חוֹלֵי מֵעַיִם חַיִּים מִתְבַּיְּישִׁין. הִתְקִינוּ שֶׁיְּהוּ מַנִּיחִין תַּחַת הַכֹּל, מִפְּנֵי כְּבוֹדָן שֶׁל חוֹלֵי מֵעַיִם חַיִּים.

**William Davidson Edition - English:**
Similarly, **at first they would place incense under** the beds of **those who died with an intestinal disease,** because the body emitted an especially unpleasant odor. **And those who were alive with an intestinal disease were embarrassed** when they understood that they, too, would be treated in this manner after their death, and that everyone would know the cause of their death. The Sages **instituted that incense should be placed under everyone, due to the honor of those with an intestinal disease who were** still **living.**


###### Moed Katan 27b:3
[Moed Katan 27b:3](https://torahapp.org/share/book/Moed%20Katan/r/27b:3)

בָּרִאשׁוֹנָה הָיוּ מַטְבִּילִין אֶת הַכֵּלִים עַל גַּבֵּי נִדּוֹת מֵתוֹת, וְהָיוּ נִדּוֹת חַיּוֹת מִתְבַּיְּישׁוֹת. הִתְקִינוּ שֶׁיְּהוּ מַטְבִּילִין עַל גַּבֵּי כׇּל הַנָּשִׁים, מִפְּנֵי כְּבוֹדָן שֶׁל נִדּוֹת חַיּוֹת. בָּרִאשׁוֹנָה מַטְבִּילִין עַל גַּבֵּי זָבִין מֵתִים, וְהָיוּ זָבִין חַיִּים מִתְבַּיְּישִׁין. הִתְקִינוּ שֶׁיְּהוּ מַטְבִּילִין עַל גַּב הַכֹּל, מִפְּנֵי כְּבוֹדָן שֶׁל זָבִין חַיִּים.

**William Davidson Edition - English:**
Moreover, **at first they would** ritually **immerse** all **the utensils** that had been used **by** women who **died** while **menstruating,** which had thereby contracted ritual impurity. **And** due to this, **the living menstruating women were embarrassed.** The Sages **instituted that** the utensils that had been used **by all** dying **women must be immersed, due to the honor of living menstruating women.** And, **at first they would** ritually **immerse** all **the utensils** that had been used by ***zavin*,** men suffering from gonorrhea, **who died,** as the utensils had thereby contracted ritual impurity. **And** due to this **the living *zavin* felt embarrassed.** The Sages **instituted that** the utensils that had been used **by all** men **must be immersed, due to the honor of the living *zavin*.**


###### Moed Katan 27b:4
[Moed Katan 27b:4](https://torahapp.org/share/book/Moed%20Katan/r/27b:4)

בָּרִאשׁוֹנָה הָיְתָה הוֹצָאַת הַמֵּת קָשָׁה לִקְרוֹבָיו יוֹתֵר מִמִּיתָתוֹ, עַד שֶׁהָיוּ קְרוֹבָיו מַנִּיחִין אוֹתוֹ וּבוֹרְחִין. עַד שֶׁבָּא רַבָּן גַּמְלִיאֵל וְנָהַג קַלּוּת רֹאשׁ בְּעַצְמוֹ, וְיָצָא בִּכְלֵי פִשְׁתָּן, וְנָהֲגוּ הָעָם אַחֲרָיו לָצֵאת בִּכְלֵי פִשְׁתָּן. אָמַר רַב פָּפָּא: וְהָאִידָּנָא נְהוּג עָלְמָא אֲפִילּוּ בְּצַרְדָּא בַּר זוּזָא.

**William Davidson Edition - English:**
Likewise, **at first taking the dead out** for burial **was more difficult for the relatives than the** actual **death,** because it was customary to bury the dead in expensive shrouds, which the poor could not afford. The problem grew **to the point that relatives would** sometimes **abandon** the corpse **and run away.** This lasted **until Rabban Gamliel came and acted** with **frivolity,** meaning that he waived his dignity, by leaving instructions that he be **taken out** for burial **in linen garments. And the people** adopted this **practice after him** and had themselves **taken out** for burial **in linen garments. Rav Pappa said: And nowadays, everyone follows the practice** of taking out the dead for burial **even in** plain **hemp garments [*tzerada*]** that cost only **a dinar.**


###### Moed Katan 27b:5
[Moed Katan 27b:5](https://torahapp.org/share/book/Moed%20Katan/r/27b:5)

אֵין מַנִּיחִין אֶת הַמִּטָּה בָּרְחוֹב. אָמַר רַב פָּפָּא: אֵין מוֹעֵד בִּפְנֵי תַּלְמִיד חָכָם, וְכׇל שֶׁכֵּן חֲנוּכָּה וּפוּרִים.

**William Davidson Edition - English:**
It is taught in the mishna: **The bier** of the deceased **is not set down in the street** during the intermediate days of a Festival, so as not to encourage eulogies. **Rav Pappa said:** There are **no** restrictions on eulogizing on the intermediate days of **a Festival in the presence** of a deceased **Torah scholar,** and therefore he may be eulogized in the ordinary manner during the Festival week. **And all the more so** a Torah scholar may be eulogized on the days of **Hanukkah and Purim,** which have less sanctity than the intermediate days of a Festival.


###### Moed Katan 27b:6
[Moed Katan 27b:6](https://torahapp.org/share/book/Moed%20Katan/r/27b:6)

וְהָנֵי מִילֵּי בְּפָנָיו, אֲבָל שֶׁלֹּא בְּפָנָיו — לָא. אִינִי?! וְהָא רַב כָּהֲנָא סַפְדֵיהּ לְרַב זְבִיד מִנְּהַרְדְּעָא בְּפוּם נַהֲרָא! אָמַר רַב פַּפֵּי: יוֹם שְׁמוּעָה הֲוָה, וְכִבְפָנָיו דָּמֵי.

**William Davidson Edition - English:**
The Gemara comments: **But this** allowance to eulogize a Torah scholar during the intermediate days of a Festival **applies only** when the eulogy is **in** the **presence** of the deceased, before the bier. **However,** giving a eulogy that is **not in his presence** is **not** permitted. The Gemara asks: **Is that so? But didn’t Rav Kahana eulogize Rav Zevid from Neharde’a in** his city **Pum Nahara** during the intermediate days of a Festival? **Rav Pappa said: It was the day** on which Rav Kahana received the **news** of Rav Zevid’s death, **and** a eulogy in such a situation **is considered as** if it is **in his presence.**


###### Moed Katan 27b:7
[Moed Katan 27b:7](https://torahapp.org/share/book/Moed%20Katan/r/27b:7)

אָמַר עוּלָּא: הֶסְפֵּד עַל לֵב, דִּכְתִיב: ״עַל שָׁדַיִם סוֹפְדִים״. טִיפּוּחַ בַּיָּד. קִילּוּס בָּרֶגֶל.

**William Davidson Edition - English:**
The Gemara continues its discussion of the *halakhot* of mourning: **Ulla said:** Although *hesped* usually refers to a eulogy, strictly speaking, ***hesped*** is referring to striking oneself **on the heart, as it is written: “Striking [*sofedim*] the breasts”** (Isaiah 32:12). The term ***tipuaḥ*** is referring to striking **with** one **hand** against the other hand, i.e., clapping. The term ***killus*** is referring to stomping **with** one’s **foot** on the ground.


###### Moed Katan 27b:8
[Moed Katan 27b:8](https://torahapp.org/share/book/Moed%20Katan/r/27b:8)

תָּנוּ רַבָּנַן: הַמְקַלֵּס — לֹא יְקַלֵּס בְּסַנְדָּל, אֶלָּא בְּמִנְעָל, מִפְּנֵי הַסַּכָּנָה.

**William Davidson Edition - English:**
**The Sages taught** a *baraita*: **One who stomps his foot on the ground** as a sign of mourning **should not stomp with a sandal, but rather** he should do so wearing **a shoe, due to the danger** of being hurt. Because a sandal is easily torn, it is possible that something sharp on the ground will puncture his foot, or that he will suffer some other injury.


###### Moed Katan 27b:9
[Moed Katan 27b:9](https://torahapp.org/share/book/Moed%20Katan/r/27b:9)

אָמַר רַבִּי יוֹחָנָן: אָבֵל, כֵּיוָן שֶׁנִּיעְנַע רֹאשׁוֹ — שׁוּב אֵין מְנַחֲמִין רַשָּׁאִין לֵישֵׁב אֶצְלוֹ.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said: Once a mourner nods his head** to show that his grief has slightly diminished, **the consolers may no longer sit next to him,** as with his action the mourner shows that he no longer desires their presence.


###### Moed Katan 27b:10
[Moed Katan 27b:10](https://torahapp.org/share/book/Moed%20Katan/r/27b:10)

וְאָמַר רַבִּי יוֹחָנָן: הַכֹּל חַיָּיבִין לַעֲמוֹד מִפְּנֵי נָשִׂיא, חוּץ מֵאָבֵל וְחוֹלֶה. וְאָמַר רַבִּי יוֹחָנָן: לַכֹּל אוֹמְרִים לָהֶם ״שֵׁבוּ״, חוּץ מֵאָבֵל וְחוֹלֶה.

**William Davidson Edition - English:**
**Rabbi Yoḥanan further said: All are obligated to stand** in the **presence of the *Nasi*, except for a mourner and one who is sick. Rabbi Yoḥanan said: To all** who stand before a great person **one says: Be seated,** and only then may they sit down, **except for a mourner and one who is sick.** If they stood up they do not need permission to sit down, but rather they may do so if they wish.


###### Moed Katan 27b:11
[Moed Katan 27b:11](https://torahapp.org/share/book/Moed%20Katan/r/27b:11)

אָמַר רַב יְהוּדָה אָמַר רַב: אָבֵל, יוֹם רִאשׁוֹן אָסוּר לֶאֱכוֹל לֶחֶם מִשֶּׁלּוֹ, מִדַּאֲמַר לֵיהּ רַחֲמָנָא לִיחֶזְקֵאל: ״וְלֶחֶם אֲנָשִׁים לֹא תֹאכֵל״. רַבָּה וְרַב יוֹסֵף מְחַלְּפִי סְעוֹדָתַיְיהוּ לַהֲדָדֵי.

**William Davidson Edition - English:**
**Rav Yehuda said in the name of Rav: A mourner** on the **first day** of his mourning **is prohibited from eating of his own bread.** From where is this derived? **From** what **the Merciful One says to Ezekiel** when the latter is in mourning: **“Nor eat the bread of men”** (Ezekiel 24:17), which indicates that other mourners must eat bread made by others. It was related that when **Rabba and Rav Yosef** were in mourning they **would exchange their meals with each other.**


###### Moed Katan 27b:12
[Moed Katan 27b:12](https://torahapp.org/share/book/Moed%20Katan/r/27b:12)

וְאָמַר רַב יְהוּדָה אָמַר רַב: מֵת בְּעִיר — כׇּל בְּנֵי הָעִיר אֲסוּרִין בַּעֲשִׂיַּית מְלָאכָה.

**William Davidson Edition - English:**
**And Rav Yehuda said in the name of Rav:** When a person **dies in a city, all of the residents of that city are prohibited from performing work** until he has been buried.


###### Moed Katan 27b:13
[Moed Katan 27b:13](https://torahapp.org/share/book/Moed%20Katan/r/27b:13)

רַב הַמְנוּנָא אִיקְּלַע לְדֵרוּ מָתָא, שְׁמַע קוֹל שִׁיפּוּרָא דְשָׁכְבָא. חֲזָא הָנָךְ אִינָשֵׁי דְּקָא עָבְדִי עֲבִידְתָּא, אֲמַר לְהוּ: לֶיהְווֹ הָנָךְ אִינָשֵׁי בְּשַׁמְתָּא. לָא שָׁכְבָא אִיכָּא בְּמָתָא?! אֲמַרוּ לֵיהּ: חֲבוּרָתָא אִיכָּא בְּמָתָא. אֲמַר לְהוּ: אִי הָכִי, שַׁרְיָא לְכוּ.

**William Davidson Edition - English:**
The Gemara relates that when **Rav Hamnuna** once **happened** to come to a place called **Darumata he heard the sound of a *shofar*** announcing that a person **had died** in the town. When **he saw some people doing work he said to them: Let these people be under an excommunication. Is there not a dead** person **in town? They said to him: There are** separate **groups in the town,** each one responsible for its own dead. Knowing that the deceased was not from our group, we continued our work. **He said to them: If so, it is permitted** to you, and he revoked his excommunication.


###### Moed Katan 27b:14
[Moed Katan 27b:14](https://torahapp.org/share/book/Moed%20Katan/r/27b:14)

וְאָמַר רַב יְהוּדָה אָמַר רַב: כׇּל הַמִּתְקַשֶּׁה עַל מֵתוֹ יוֹתֵר מִדַּאי, עַל מֵת אַחֵר הוּא בּוֹכֶה. הָהִיא אִיתְּתָא דַּהֲוָת בְּשִׁיבָבוּתֵיהּ דְּרַב הוּנָא, הֲווֹ לַהּ שִׁבְעָה בְּנֵי, מִית חַד מִינַּיְיהוּ, הֲווֹת קָא בָּכְיָא בִּיתִירֻתָא עֲלֵיהּ. שְׁלַח לַהּ רַב הוּנָא: לָא תַּעַבְדִי הָכִי! לָא אַשְׁגְּחָה בֵּיהּ. שְׁלַח לַהּ: אִי צָיְיתַתְּ — מוּטָב, וְאִי לָא — צְבִית זְוַודְתָּא לְאִידַּךְ מִית, וּמִיתוּ כּוּלְּהוּ. לְסוֹף אֲמַר לַהּ: תִּימוּשׁ זְוַודְתָּא לְנַפְשִׁיךְ, וּמִיתָא.

**William Davidson Edition - English:**
**And Rav Yehuda said further in the name of Rav: Anyone who grieves excessively over his dead** and does not allow himself to be consoled **will** in the end **weep for another** person. The Gemara relates that **a certain woman** who lived **in the neighborhood of Rav Huna had seven sons. One of them died and she wept for him excessively. Rav Huna sent** a message **to her: Do not do this.** But **she took no heed of him. He** then **sent** another message **to her: If you listen to me, it is well, but if not, prepare shrouds for another death.** But she would not listen **and they all died. In the end,** when she continued with her excessive mourning, **he said to her:** Since you are acting in this way, **prepare shrouds for yourself, and** soon thereafter **she died.**


###### Moed Katan 27b:15
[Moed Katan 27b:15](https://torahapp.org/share/book/Moed%20Katan/r/27b:15)

״אַל תִּבְכּוּ לְמֵת וְאַל תָּנוּדוּ לוֹ״. ״אַל תׇּבְכּוּ לְמֵת״ — יוֹתֵר מִדַּאי, ״וְאַל תָּנוּדוּ לוֹ״ — יוֹתֵר מִכְּשִׁיעוּר. הָא כֵּיצַד? שְׁלֹשָׁה יָמִים לְבֶכִי, וְשִׁבְעָה לְהֶסְפֵּד, וּשְׁלֹשִׁים לְגִיהוּץ וּלְתִסְפּוֹרֶת. מִכָּאן וְאֵילָךְ — אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אִי אַתֶּם רַחְמָנִים בּוֹ יוֹתֵר מִמֶּנִּי.

**William Davidson Edition - English:**
The Sages taught in a *baraita* with regard to the verse that states: **“Weep not for the dead, neither bemoan him”** (Jeremiah 22:10): **“Weep not for the dead”** is referring to **excessive** mourning; **“neither bemoan him” more than the** appropriate **measure** of time. **How so?** What is the appropriate measure? **Three days for weeping, and seven for eulogizing, and thirty for** the prohibition against **ironing** clothing **and for** the prohibition against **cutting hair. From this** point **forward the Holy One, Blessed be He, says: Do not be more merciful with** the deceased **than I am.** If the Torah commands one to mourn for a certain period of time, then that suffices.


###### Moed Katan 27b:16
[Moed Katan 27b:16](https://torahapp.org/share/book/Moed%20Katan/r/27b:16)

״בְּכוּ בָכוֹ לַהוֹלֵךְ״, אָמַר רַב יְהוּדָה: לַהוֹלֵךְ בְּלֹא בָּנִים. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לָא אֲזַל לְבֵי אִבְלָא אֶלָּא לְמַאן דְּאָזֵיל בְּלָא בְּנֵי, דִּכְתִיב: ״בְּכוּ בָכוֹ לַהוֹלֵךְ כִּי לֹא יָשׁוּב עוֹד וְרָאָה אֶת אֶרֶץ מוֹלַדְתּוֹ״. רַב הוּנָא אָמַר: זֶה שֶׁעָבַר עֲבֵירָה וְשָׁנָה בָּהּ.

**William Davidson Edition - English:**
It is stated in the continuation of the verse: **“Weep sore for him that goes away.” Rav Yehuda said:** This is referring **to one who leaves** the world **without children** to survive him, since mourning for him is much more intense. It was related that **Rabbi Yehoshua ben Levi** would **go to a house of mourning only for one who passed away without children, as it is written: “Weep sore for him that goes away; for he shall return [*yashuv*] no more, nor see his native land”** (Jeremiah 22:10). **Rav Huna** disagreed with the interpretation of the verse and **said:** “Him that goes” **is** one **who committed a transgression and** then **repeated it,** i.e., one who sins constantly and does not repent [*yashav*], and therefore loses his portion in the World-to-Come, his “native land.”


###### Moed Katan 27b:17
[Moed Katan 27b:17](https://torahapp.org/share/book/Moed%20Katan/r/27b:17)

רַב הוּנָא לְטַעְמֵיהּ, דְּאָמַר רַב הוּנָא: כֵּיוָן שֶׁעָבַר אָדָם עֲבֵירָה וְשָׁנָה בָּהּ — הוּתְּרָה לוֹ. הוּתְּרָה לוֹ סָלְקָא דַּעְתָּךְ?! אֶלָּא אֵימָא: נַעֲשֵׂית לוֹ כְּהֶיתֵּר.

**William Davidson Edition - English:**
The Gemara notes that **Rav Huna** conforms **to his** standard line of **reasoning,** as **Rav Huna said: Once a person commits a transgression and repeats it, it becomes permitted to him.** The Gemara questions the wording used here: **Does it enter your mind** that it is actually **permitted?** How could it possibly be permitted for him to sin? **Rather, say** instead: **It becomes as though it were permitted,** for after doing it twice he no longer relates to his action as the violation of a serious prohibition.


###### Moed Katan 27b:18
[Moed Katan 27b:18](https://torahapp.org/share/book/Moed%20Katan/r/27b:18)

אָמַר רַבִּי לֵוִי: אָבֵל, שְׁלֹשָׁה יָמִים הָרִאשׁוֹנִים יִרְאֶה אֶת עַצְמוֹ כְּאִילּוּ חֶרֶב מוּנַּחַת לוֹ בֵּין שְׁתֵּי יַרְיכוֹתָיו. מִשְּׁלֹשָׁה עַד שִׁבְעָה — כְּאִילּוּ מוּנַּחַת לוֹ כְּנֶגְדּוֹ בְּקֶרֶן זָוִית, מִכָּאן וְאֵילָךְ — כְּאִילּוּ עוֹבֶרֶת כְּנֶגְדּוֹ בַּשּׁוּק.

**William Davidson Edition - English:**
**Rabbi Levi said: A mourner** during **the first three days** of his mourning **should see himself as though a sword were lying between his two thighs,** meaning that he too may be facing imminent death. During this period he should live in dread. **From the third to the seventh** days he should conduct himself **as if** the sword **were lying opposite him in the corner,** but still threatening him. **From this** point **forward it is as if** the sword **was moving before him in the marketplace,** and the fear is not as great.


###### Moed Katan 27b:19
[Moed Katan 27b:19](https://torahapp.org/share/book/Moed%20Katan/r/27b:19)

וְלֹא שֶׁל נָשִׁים לְעוֹלָם מִפְּנֵי הַכָּבוֹד. אָמְרִי נְהַרְדָּעֵי: לֹא שָׁנוּ

**William Davidson Edition - English:**
§ The mishna teaches: **And** the biers **of women** are **never** set down, **due to** their **honor.** The Sages of **Neharde’a say: They only taught** this