## Moed Katan Daf 5a

###### Moed Katan 5a:1
[Moed Katan 5a:1](https://torahapp.org/share/book/Moed%20Katan/r/5a:1)

קִילְקוּלֵי הַמַּיִם שֶׁבִּרְשׁוּת הָרַבִּים וְכוּ׳. חֲטִיטָה — אִין, חֲפִירָה — לָא.

**William Davidson Edition - English:**
**damaged water** cisterns **in the public domain and** clean them out by removing the dirt and sediment that has accumulated in them. The Gemara infers: **Cleaning** out the cisterns of dirt and sediment during the intermediate days of a Festival **is** indeed permitted, but **digging** a new cistern **is not** permitted.


###### Moed Katan 5a:2
[Moed Katan 5a:2](https://torahapp.org/share/book/Moed%20Katan/r/5a:2)

אָמַר רַבִּי יַעֲקֹב אָמַר רַבִּי יוֹחָנָן: לֹא שָׁנוּ אֶלָּא שֶׁאֵין רַבִּים צְרִיכִין לָהֶם, אֲבָל רַבִּים צְרִיכִין לָהֶם — אֲפִילּוּ חֲפִירָה מוּתָּר.

**William Davidson Edition - English:**
**Rabbi Ya’akov said** that **Rabbi Yoḥanan said: They taught** that it is prohibited to dig new cisterns **only when the public does not need them; but if the public needs them, even digging** new cisterns **is permitted.**


###### Moed Katan 5a:3
[Moed Katan 5a:3](https://torahapp.org/share/book/Moed%20Katan/r/5a:3)

וְכִי רַבִּים צְרִיכִין לָהֶם מִי שְׁרֵי? וְהָתַנְיָא: חוֹטְטִין בּוֹרוֹת שִׁיחִין וּמְעָרוֹת שֶׁל יָחִיד, וְאֵין צָרִיךְ לוֹמַר שֶׁל רַבִּים, וְאֵין חוֹפְרִין בּוֹרוֹת שִׁיחִין וּמְעָרוֹת שֶׁל רַבִּים, וְאֵין צָרִיךְ לוֹמַר שֶׁל יָחִיד. מַאי לָאו, בְּשֶׁרַבִּים צְרִיכִין לָהֶם?!

**William Davidson Edition - English:**
The Gemara asks: **And when the public needs them, is** digging really **permitted? But isn’t it taught** in a *baraita*: **One may clean** out **cisterns, ditches, and caves of an individual** during the intermediate days of a Festival, **and, needless to say,** one may clean out those **of the public. But one may not dig** new **cisterns, ditches, or caves of the public** during the intermediate days of a Festival, **and, needless to say,** one may not dig those **of an individual. What, is it not** so that this *baraita* is referring to a case **where the public needs them,** but nevertheless digging new cisterns, ditches, and caves is prohibited?


###### Moed Katan 5a:4
[Moed Katan 5a:4](https://torahapp.org/share/book/Moed%20Katan/r/5a:4)

לָא, בְּשֶׁאֵין רַבִּים צְרִיכִין לָהֶם.

**William Davidson Edition - English:**
The Gemara rejects this opinion: **No,** this *baraita* is referring to a case **where the public does not need them.**


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

דִּכְווֹתַהּ גַּבֵּי יָחִיד, שֶׁאֵין יָחִיד צָרִיךְ לָהֶם, חֲטִיטָה מִי שְׁרֵי? וְהָתַנְיָא: בּוֹרוֹת שִׁיחִין וּמְעָרוֹת שֶׁל יָחִיד — כּוֹנְסִין מַיִם לְתוֹכָן, אֲבָל לֹא חוֹטְטִין וְלֹא שָׁפִין אֶת סִדְקֵיהֶן. וְשֶׁל רַבִּים — חוֹטְטִין אוֹתָן וְשָׁפִין אֶת סִדְקֵיהֶן.

**William Davidson Edition - English:**
The Gemara raises a difficulty: It would follow that **in the corresponding** situation **with regard to** the cisterns of **an individual,** the *baraita* is referring to a case where **the individual does not need them.** But in that case, **is cleaning** them out really **permitted? Isn’t it taught** in a *baraita*: **One may gather water into** the **cisterns, ditches, and caves of an individual, but one may not clean** them out **or plaster their cracks; but** for those **of the public, one may** indeed **clean** out **and plaster their cracks?** This indicates that on the intermediate days of a Festival, unneeded cisterns belonging to an individual may not even be cleaned out.


###### Moed Katan 5a:6
[Moed Katan 5a:6](https://torahapp.org/share/book/Moed%20Katan/r/5a:6)

וְאֶלָּא מַאי — בְּשֶׁיָּחִיד צָרִיךְ לָהֶם? דִּכְווֹתַהּ גַּבֵּי רַבִּים, בְּשֶׁרַבִּים צְרִיכִין לָהֶם, חֲפִירָה מִי אֲסִיר? וְהָתַנְיָא: בּוֹרוֹת שִׁיחִין וּמְעָרוֹת שֶׁל יָחִיד — כּוֹנְסִין מַיִם לְתוֹכָן וְחוֹטְטִין אוֹתָן, אֲבָל לֹא שָׁפִין אֶת סִדְקֵיהֶן, וְלֹא חוֹטְטִין לְתוֹכָן, וְלֹא סָדִין אוֹתָן בְּסִיד. וְשֶׁל רַבִּים — חוֹפְרִין אוֹתָן, וְסָדִין אוֹתָן בְּסִיד!

**William Davidson Edition - English:**
The Gemara rejects this difficulty: **Rather,** to **what** case does the first *baraita* refer? Is it referring to a case **where the individual needs** the cisterns? If so, then **in the corresponding** situation **with regard to** cisterns of **the public,** the *baraita* would be referring to a case where **the public needs them.** But in that case, **is digging** new cisterns really **prohibited? Isn’t it taught** in yet another *baraita*: **One may gather water into cisterns, ditches, and caves of an individual, and one may clean them** out, **but one may not plaster their cracks, clear** earth **into them** in order to fill in the cracks, or **lime them with lime** so that they hold water. **But** with regard to those **of the public, one may** even **dig them out and lime them with lime.** Therefore, in a case where the public needs them, it is permitted to dig out public cisterns.


###### Moed Katan 5a:7
[Moed Katan 5a:7](https://torahapp.org/share/book/Moed%20Katan/r/5a:7)

אֶלָּא קַשְׁיָא הָךְ קַמַּיְיתָא! תָּרֵיץ הָכִי: חוֹטְטִין בּוֹרוֹת שֶׁל יָחִיד בְּשֶׁיָּחִיד צָרִיךְ לָהֶם, וְאֵין צָרִיךְ לוֹמַר בְּשֶׁל רַבִּים כְּשֶׁרַבִּים צְרִיכִין לָהֶם, דַּאֲפִילּוּ חֲפִירָה מוּתָּר.

**William Davidson Edition - English:**
**But** if so, **the first** *baraita*, which states that one may not dig new cisterns even for the public, is **difficult,** as it is contradicted by this last *baraita*. The Gemara explains: **Answer** the difficulty and explain the first *baraita* **as follows: One may clean** out **cisterns,** ditches, and caves **of an individual** during the intermediate days of a Festival **when the individual needs them; and needless to say,** one may clean out those **of the public when the public needs them, as even digging** new cisterns **is permitted** when the public needs them.


###### Moed Katan 5a:8
[Moed Katan 5a:8](https://torahapp.org/share/book/Moed%20Katan/r/5a:8)

וְאֵין חוֹפְרִין בּוֹרוֹת שִׁיחִין וּמְעָרוֹת שֶׁל רַבִּים — בְּשֶׁאֵין רַבִּים צְרִיכִין לָהֶם, וְאֵין צָרִיךְ לוֹמַר שֶׁל יָחִיד, דְּכִי אֵין יָחִיד צָרִיךְ לָהֶם — אֲפִילּוּ חֲטִיטָה נָמֵי אָסוּר.

**William Davidson Edition - English:**
**But one may not dig cisterns, ditches and caves for the public when the public does not need them. And needless to say,** one may not dig them **for an individual, as when an individual does not need** the cisterns on the intermediate days of a Festival, **even cleaning them** out **is prohibited.** In this way all of the seemingly contradictory sources can be reconciled.


###### Moed Katan 5a:9
[Moed Katan 5a:9](https://torahapp.org/share/book/Moed%20Katan/r/5a:9)

אָמַר רַב אָשֵׁי: מַתְנִיתִין נָמֵי דַּיְקָא, דְּקָתָנֵי: עוֹשִׂין כׇּל צוֹרְכֵי רַבִּים, ״כׇּל״ לְאֵתוֹיֵי מַאי — לָאו לְאֵתוֹיֵי חֲפִירָה?

**William Davidson Edition - English:**
**Rav Ashi said:** The wording of **the mishna is also precise,** indicating that when there is a public need for such cisterns, they may be dug even on the intermediate days of a Festival. **As it teaches: One may tend to all** other **public needs. What** does the word **all** come **to add** that was not stated explicitly? **Does it not** come **to add the digging** of cisterns, which is permitted?


###### Moed Katan 5a:10
[Moed Katan 5a:10](https://torahapp.org/share/book/Moed%20Katan/r/5a:10)

לָא, לְאֵתוֹיֵי הָא דְּתַנְיָא: יוֹצְאִין לְקַוֵּוץ אֶת הַדְּרָכִים, וּלְתַקֵּן אֶת הָרְחוֹבוֹת וְאֶת הָאִסְטְרָטָאוֹת, וְלָמוֹד אֶת הַמִּקְוָאוֹת. וְכׇל מִקְוֶה שֶׁאֵין בּוֹ אַרְבָּעִים סְאָה מַרְגִּילִין לְתוֹכוֹ, אַרְבָּעִים סְאָה.

**William Davidson Edition - English:**
The Gemara rejects this opinion: **No,** the word all comes **to add that which is taught** in the following *baraita*: On the intermediate days of a Festival, agents of the court **go out to clear thorns from the road, and to repair the** city **streets and highways [*isterata’ot*], and to measure the ritual baths** to ascertain that they have the requisite quantity of water. **And** if **any ritual bath does not contain forty *se’a*,** the minimal measure for ritual purification, **they direct [*margilin*]** a stream of water **into it,** such that it flows over the ground before entering the bath, so as not to disqualify the water as drawn water until it holds **forty *se’a*** of water.


###### Moed Katan 5a:11
[Moed Katan 5a:11](https://torahapp.org/share/book/Moed%20Katan/r/5a:11)

וּמִנַּיִן שֶׁאִם לֹא יָצְאוּ וְעָשׂוּ כׇּל אֵלּוּ, שֶׁכׇּל דָּמִים שֶׁנִּשְׁפְּכוּ שָׁם מַעֲלֶה עֲלֵיהֶם הַכָּתוּב כְּאִילּוּ הֵם שְׁפָכוּם — תַּלְמוּד לוֹמַר: ״וְהָיָה עָלֶיךָ דָּמִים״.

**William Davidson Edition - English:**
**And from where** is it derived **that if** agents of the court **did not go out and do all these** repairs, **that** with regard to **any blood that is shed there** on account of their negligence, **the verse ascribes to them** guilt **as if they had shed it? The verse states** with regard to the cities of refuge that offer protection to someone who committed inadvertent manslaughter: “That innocent blood be not shed in your land, which the Lord your God gives you for an inheritance, **and so blood be upon you”** (Deuteronomy 19:10). The Gemara maintains that the mishna uses the word all to allude to the cases mentioned in this *baraita*, and not to the digging of public cisterns.


###### Moed Katan 5a:12
[Moed Katan 5a:12](https://torahapp.org/share/book/Moed%20Katan/r/5a:12)

הָא בְּהֶדְיָא קָתָנֵי לַהּ: וּמְתַקְּנִין אֶת הַדְּרָכִים וְאֶת הָרְחוֹבוֹת וְאֶת הַמִּקְוָאוֹת. וְעוֹשִׂין כׇּל צוֹרְכֵי רַבִּים לְאֵתוֹיֵי מַאי — לָאו לְאֵתוֹיֵי חֲפִירָה? שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara questions this: **But** these additional cases **are explicitly taught** in the mishna: **One may repair the roads, streets, and ritual baths, and one may tend to all** other **public needs. What** does this last phrase come **to add? Does it not** come to **add the digging** of cisterns needed by the public? The Gemara agrees: **Conclude from this** that the mishna means to permit the digging of new cisterns when they are needed by the public.


###### Moed Katan 5a:13
[Moed Katan 5a:13](https://torahapp.org/share/book/Moed%20Katan/r/5a:13)

מְצַיְּנִין אֶת הַקְּבָרוֹת. אָמַר רַבִּי שִׁמְעוֹן בֶּן פַּזִּי: רֶמֶז לְצִיּוּן קְבָרוֹת מִן הַתּוֹרָה מִנַּיִן, תַּלְמוּד לוֹמַר: ״וְרָאָה עֶצֶם אָדָם וּבָנָה אֶצְלוֹ צִיּוּן״.

**William Davidson Edition - English:**
§ It was taught in the mishna: **One may mark graves** on the intermediate days of a Festival so that passersby will know to avoid them and not become ritually impure. **Rabbi Shimon ben Pazi said: Where is there an allusion in the Torah to the marking of graves? The verse states:** “And when they that pass through shall pass through the land, **and any see a man’s bone, then shall he set up a sign by it”** (Ezekiel 39:15). Ezekiel prophesies that at some future time, the Jewish people will erect signs over the strewn remains of the dead so that others will know to avoid ritual impurity.


###### Moed Katan 5a:14
[Moed Katan 5a:14](https://torahapp.org/share/book/Moed%20Katan/r/5a:14)

אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי: הָא מִקַּמֵּי דְּלֵיתֵי יְחֶזְקֵאל, מַאן אֲמַר? וְלִיטַעְמָיךְ, הָא דְּאָמַר רַב חִסְדָּא: דָּבָר זֶה, מִתּוֹרַת מֹשֶׁה רַבֵּינוּ לֹא לָמַדְנוּ, מִדִּבְרֵי יְחֶזְקֵאל בֶּן בּוּזִי לָמַדְנוּ: ״כׇּל בֶּן נֵכָר עֶרֶל לֵב וְעֶרֶל בָּשָׂר לֹא יָבֹא אֶל מִקְדָּשִׁי לְשָׁרְתֵנִי״ —

**William Davidson Edition - English:**
**Ravina said to Rav Ashi: Before** the prophet **Ezekiel came** and alluded to this obligation, **who said** that graves must be marked? Even before the time of Ezekiel, people were careful with regard to ritual impurity. Rav Ashi responded: **And according to your reasoning,** that Ezekiel was introducing a new *halakha*, the same question can be raised with regard to **this** statement **that Rav Ḥisda said.** As Rav Ḥisda said with regard to the *halakha* that one who is uncircumcised or an apostate may not serve in the Temple: **This matter we did not learn from the Torah of Moses our teacher,** but rather, **we learned** it **from the words of** the prophet **Ezekiel ben Buzi,** who said of such individuals: **“No stranger, uncircumcised in heart, or uncircumcised in flesh, shall enter into My Sanctuary to serve Me”** (Ezekiel 44:9).


###### Moed Katan 5a:15
[Moed Katan 5a:15](https://torahapp.org/share/book/Moed%20Katan/r/5a:15)

מִקַּמֵּי דְּלֵיתֵי יְחֶזְקֵאל, מַאן אֲמַר? אֶלָּא גְּמָרָא גְּמִירִי לַהּ וַאֲתָא יְחֶזְקֵאל וְאַסְמְכַהּ אַקְּרָא, הָכָא נָמֵי: גְּמָרָא גְּמִירִי לַהּ, וַאֲתָא יְחֶזְקֵאל וְאַסְמְכַהּ אַקְּרָא.

**William Davidson Edition - English:**
Here too, one can ask: **Before Ezekiel came, who said** that such individuals cannot serve in the Temple? **Rather,** you must say that originally **they learned it as a tradition** and it was an accepted *halakha* for generations, **and** then **Ezekiel came and based it on a verse. Here too,** with regard to the obligation to mark graves, **they** originally **learned it as a tradition, and** then **Ezekiel came and based it on a verse.**


###### Moed Katan 5a:16
[Moed Katan 5a:16](https://torahapp.org/share/book/Moed%20Katan/r/5a:16)

רַבִּי אֲבָהוּ אָמַר, מֵהָכָא: ״וְטָמֵא טָמֵא יִקְרָא״ — טוּמְאָה קוֹרְאָה לוֹ וְאוֹמֶרֶת לוֹ ״פְּרוֹשׁ״. וְכֵן אָמַר רַבִּי עוּזִּיאֵל בַּר בְּרֵיהּ דְּרַבִּי עוּזִּיאֵל רַבָּה: טוּמְאָה קוֹרְאָהּ לוֹ וְאוֹמֶרֶת לוֹ ״פְּרוֹשׁ״.

**William Davidson Edition - English:**
**Rabbi Abbahu said:** An allusion to the marking of graves may be derived **from here:** “And the leper in whom the plague is, his clothes shall be rent, and the hair of his head shall go loose, and he shall cover his upper lip, and **shall cry: Impure, impure”** (Leviticus 13:45). This verse teaches that **impurity cries out** to the passerby **and tells him: Remove yourself.** The leper must inform others of his status so that they know not to come into contact with him and thereby maintain their ritual purity. So too, in our case, graves must be marked so that others will know to avoid them and prevent contracting ritual impurity. **And similarly, Rabbi Uzziel, grandson of Rabbi Uzziel the Great, said: Impurity cries out** to the passerby **and tells him: Remove yourself.**


###### Moed Katan 5a:17
[Moed Katan 5a:17](https://torahapp.org/share/book/Moed%20Katan/r/5a:17)

וְהַאי לְהָכִי הוּא דַּאֲתָא? הַהוּא מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: ״וְטָמֵא טָמֵא יִקְרָא״. צָרִיךְ לְהוֹדִיעַ צַעֲרוֹ לְרַבִּים, וְרַבִּים מְבַקְּשִׁין עָלָיו רַחֲמִים!

**William Davidson Edition - English:**
The Gemara asks: **But** with regard to **this** verse, **does it come to teach this** idea? **That** verse **is needed for that which is taught** in the following *baraita*: **“And he shall cry: Impure, impure”;** this teaches that the leper **must inform the public of his distress, and the public will pray for mercy on his behalf.**


###### Moed Katan 5a:18
[Moed Katan 5a:18](https://torahapp.org/share/book/Moed%20Katan/r/5a:18)

אִם כֵּן, לִיכְתּוֹב: ״וְטָמֵא יִקְרָא״, מַאי ״וְטָמֵא טָמֵא״ — שָׁמְעַתְּ מִינַּהּ תַּרְתֵּי.

**William Davidson Edition - English:**
The Gemara answers: **If it is so** that the verse comes to teach only one idea, **let it write: And he shall cry: Impure. What** is to be derived the repetition of **impure, impure? Learn from this** reiteration **two** ideas: First, that the leper must inform the public of his pain so that others will pray on his behalf, and second, that he must warn the public to stay away so that they avoid coming into contact with him and contracting ritual impurity.


###### Moed Katan 5a:19
[Moed Katan 5a:19](https://torahapp.org/share/book/Moed%20Katan/r/5a:19)

אַבָּיֵי אָמַר, מֵהָכָא: ״וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל״. רַב פָּפָּא אָמַר: ״וְאָמַר סֹלּוּ סֹלּוּ פַּנּוּ דָרֶךְ״.

**William Davidson Edition - English:**
**Abaye said:** An allusion to the marking of graves may be learned **from here,** as it is written: **“You shall not put a stumbling block before the blind”** (Leviticus 19:14). **Rav Pappa said** the obligation is alluded to in the verse: **“And He will say: Pave, pave, clear the way,** take up the stumbling block out of the way of My people” (Isaiah 57:14), which indicates that roads must be cleared of all obstacles and hazards.


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

רַב חִינָּנָא אָמַר: ״הָרִימוּ מִכְשׁוֹל מִדֶּרֶךְ עַמִּי״. רַבִּי יְהוֹשֻׁעַ בְּרֵיהּ דְּרַב אִידִי אָמַר: ״וְהוֹדַעְתָּ לָהֶם אֶת הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ בָהּ״.

**William Davidson Edition - English:**
**Rav Ḥinnana said:** This may be derived from the end of that very same verse: **“Take up the stumbling block from the way of My people”** (Isaiah 57:14). **Rabbi Yehoshua, son of Rav Idi, said:** This may be derived from the verse: **“And you shall show them the way in which they must walk”** (Exodus 18:20), i.e., you must properly repair the roads, which includes marking graves.


###### Moed Katan 5a:21
[Moed Katan 5a:21](https://torahapp.org/share/book/Moed%20Katan/r/5a:21)

מָר זוּטְרָא אָמַר: ״וְהִזַּרְתֶּם אֶת בְּנֵי יִשְׂרָאֵל מִטּוּמְאָתָם״. רַב אָשֵׁי אָמַר: ״וּשְׁמַרְתֶּם אֶת מִשְׁמַרְתִּי״ — עֲשׂוּ מִשְׁמֶרֶת לְמִשְׁמַרְתִּי.

**William Davidson Edition - English:**
**Mar Zutra said** that an allusion to this obligation is found in the verse **“Thus you shall separate the children of Israel from their impurity”** (Leviticus 15:31), which indicates that people must be warned to stay away from that which could cause them to become ritually impure. **Rav Ashi said** it is derived from the verse: **“And you shall keep My charge”** (Leviticus 18:30), which means that you must **establish a safeguard for My charge,** i.e., protective measures must be enacted to prevent people from transgressing *halakha*, a task that includes distancing people from ritual impurity by marking off graves, so that they not come to convey ritual impurity to *teruma* or other consecrated items.


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

רָבִינָא אָמַר: ״וְשָׂם דֶּרֶךְ אַרְאֶנּוּ בְּיֵשַׁע אֱלֹהִים״.

**William Davidson Edition - English:**
And finally, **Ravina said:** This obligation is alluded to by the verse **“And to him who orders his way, I will show the salvation of God”** (Psalms 50:23), meaning that one must mark the pathways that are ritually pure and upon which it is appropriate to walk.


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

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כׇּל הַשָּׁם אוֹרְחוֹתָיו — זוֹכֶה וְרוֹאֶה בִּישׁוּעָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: ״וְשָׂם דֶּרֶךְ״, אַל תִּקְרֵי ״וְשָׂם״, אֶלָּא: ״וְשָׁם דֶּרֶךְ״ — ״אַרְאֶנּוּ בְּיֵשַׁע אֱלֹהִים״.

**William Davidson Edition - English:**
With regard to the verse from Psalms cited above, **Rabbi Yehoshua ben Levi said: Whoever appraises his ways** in this world and contemplates how to act in the most appropriate way possible **merits seeing the salvation of the Holy One, Blessed be He, as it is stated: “And to him who orders his way.” Do not read** it as ***vesam*,** who orders; **rather,** read it as ***vesham*,** and appraises. With this reading, the verse indicates that one who appraises his ways, **him will I show the salvation of God.**


###### Moed Katan 5a:24
[Moed Katan 5a:24](https://torahapp.org/share/book/Moed%20Katan/r/5a:24)

רַבִּי יַנַּאי הֲוָה לֵיהּ הָהוּא תַּלְמִידָא דְּכׇל יוֹמָא הֲוָה מַקְשֵׁי לֵיהּ, בְּשַׁבְּתָא דְרִיגְלָא לָא הֲוָה מַקְשֵׁי לֵיהּ,

**William Davidson Edition - English:**
**Rabbi Yannai had a certain student who would raise difficulties** with his teachings **every day** as they were learning. **On Shabbat of a Festival,** when the broader public would come to hear the lesson, the student **would not raise** any **difficulties,** lest Rabbi Yannai lack an immediate answer and suffer embarrassment.