## Moed Katan Daf 8a

###### Moed Katan 8a:1
[Moed Katan 8a:1](https://torahapp.org/share/book/Moed%20Katan/r/8a:1)

דְּהָא עֵצִים וַאֲבָנִים בְּעָלְמָא לָא מִטַּמְּאוּ, וְהָכָא מִטַּמְּאוּ.

**William Davidson Edition - English:**
The Gemara explains that the *halakha* of leprous symptoms on a house constitutes a novelty, **as** by Torah law, **wood and stones are generally not susceptible to ritual impurity, yet here** in the case of house leprosy **they are susceptible to ritual impurity.**


###### Moed Katan 8a:2
[Moed Katan 8a:2](https://torahapp.org/share/book/Moed%20Katan/r/8a:2)

וְרַבִּי אָמַר: אִצְטְרִיךְ, דְּאִי כְּתַב רַחֲמָנָא ״וּבְיוֹם הֵרָאוֹת בּוֹ״, הָוֵה אָמֵינָא לִדְבַר מִצְוָה — אִין, לִדְבַר הָרְשׁוּת — לָא, כְּתַב רַחֲמָנָא ״וְצִוָּה הַכֹּהֵן״.

**William Davidson Edition - English:**
**And Rabbi** Yehuda HaNasi **said: It was necessary** for the Torah to state both verses: “But on the day it appears in him” (Leviticus 13:14), as well as: “Then the priest shall command that they empty the house” (Leviticus 14:36). **As, if the Merciful One had written** only: **“But on the day it appears in him,” I would have said** that **for a matter of mitzva, yes,** one may delay the priest’s examination of the leprous symptoms, but **for an optional matter, no,** one may not, in accordance with the opinion of Rabbi Yehuda. Therefore **the Merciful One wrote: “Then the priest shall command,”** in order to teach that one may delay his examination even for an optional matter.


###### Moed Katan 8a:3
[Moed Katan 8a:3](https://torahapp.org/share/book/Moed%20Katan/r/8a:3)

וְאִי כְּתַב רַחֲמָנָא ״וְצִוָּה הַכֹּהֵן״, הֲוָה אָמֵינָא: הָנֵי — אִין, דְּלָאו טוּמְאָה דְגוּפֵיהּ, אֲבָל טוּמְאָה דְגוּפֵיהּ — אֵימָא מִיחְזָא חַזְיָא לֵיהּ. צְרִיכָא.

**William Davidson Edition - English:**
**And** conversely, **if the Merciful One had written** only: **“Then the priest shall command,” I would have said** that **for these** utensils that are found in the house, **yes,** one may delay the priest’s examination, as this is **not** a case of **impurity of the** individual’s **body** but only that of his possessions; **but** in a case of **impurity of** the individual’s **body, I** would **say** that the priest **must examine it** immediately. Therefore, it is **necessary** for the Torah to state that even in this case, one may delay his examination.


###### Moed Katan 8a:4
[Moed Katan 8a:4](https://torahapp.org/share/book/Moed%20Katan/r/8a:4)

אָמַר מָר: יֵשׁ יוֹם שֶׁאַתָּה רוֹאֶה בּוֹ, וְיֵשׁ יוֹם שֶׁאִי אַתָּה רוֹאֶה בּוֹ.

**William Davidson Edition - English:**
§ The Gemara proceeds to analyze the aforementioned *baraita*. **The Master said** that **as** the verse states: “But on the day it appears in him,” it may be inferred that **there is a day when you examine** the symptoms found in **him and there is a day when you do not examine** those symptoms.


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

מַאי מַשְׁמַע? אָמַר אַבָּיֵי: אִם כֵּן לִיכְתּוֹב רַחֲמָנָא ״בְּיוֹם״, מַאי ״וּבְיוֹם״? שְׁמַע מִינַּהּ: יֵשׁ יוֹם שֶׁאַתָּה רוֹאֶה בּוֹ, וְיֵשׁ יוֹם שֶׁאִי אַתָּה רוֹאֶה בּוֹ.

**William Davidson Edition - English:**
The Gemara asks: **From where** in this verse **may it be inferred? Abaye said: If** it were **so** that the priest must always examine the symptoms immediately, **the Merciful One should have written** simply: **On the day** it appears in him. **What is** implied by the actual formulation of the verse: **“But on the day”? Learn from here,** i.e., from the seemingly superfluous word “but” at the beginning of the phrase, that this is not an absolute *halakha*, but a conditional one, depending upon other factors: **There is a day when you examine** the leprous symptoms found in **him and there is a day when you do not examine** those symptoms.


###### Moed Katan 8a:6
[Moed Katan 8a:6](https://torahapp.org/share/book/Moed%20Katan/r/8a:6)

רָבָא אָמַר: כּוּלָּהּ קְרָא יַתִּירָא הוּא, דְּאִם כֵּן לִכְתּוֹב רַחֲמָנָא ״וּבְהֵרָאוֹת״, מַאי ״וּבְיוֹם״? שְׁמַע מִינַּהּ: יֵשׁ יוֹם שֶׁאַתָּה רוֹאֶה בּוֹ, וְיֵשׁ יוֹם שֶׁאִי אַתָּה רוֹאֶה בּוֹ.

**William Davidson Edition - English:**
**Rava** offered a different explanation and **said: The entire phrase** “but on the day,” **is superfluous. As, if** it were **so** that the priest must always examine the symptoms immediately, **the Merciful One should have written** simply: **And when it appears. What is** the meaning of the additional words **“but on the day”? Learn from here** that the issue is dependent upon other factors, as **there is a day when you examine** the symptoms of leprosy **in him and there is a day when you do not examine** them.


###### Moed Katan 8a:7
[Moed Katan 8a:7](https://torahapp.org/share/book/Moed%20Katan/r/8a:7)

וְאַבָּיֵי, הָהוּא מִיבְּעֵי לֵיהּ — בַּיּוֹם וְלֹא בַּלַּיְלָה.

**William Davidson Edition - English:**
The Gemara explains: **And** according to **Abaye,** who derives the *halakha* from the word “but,” why does the verse include the phrase “on the day”? **That** phrase **is necessary** in order to teach that the priest examines the symptoms of leprosy only **during the day, but not at night.**


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

וְרָבָא, בַּיּוֹם וְלֹא בַּלַּיְלָה מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״לְּכׇל מַרְאֵה עֵינֵי הַכֹּהֵן״. וְאַבָּיֵי, הָהוּא מִיבְּעֵי לֵיהּ לְמַעוֹטֵי סוֹמֵא בְּאַחַת מֵעֵינָיו.

**William Davidson Edition - English:**
The Gemara asks: **And from where** does **Rava** derive the *halakha* that the examination is performed **during the day but not at night?** The Gemara answers: **He derives it from** the verse: **“As far as the priest’s eyes can see”** (Leviticus 13:12), which indicates that the priest must be able to carry out a careful examination of the leprous symptoms; this cannot be done at night, when his vision is limited. **And Abaye** could say that **this** verse **is necessary to exclude** a priest who is **blind in one eye** from inspecting symptoms of leprosy, as it says “eyes,” in the plural.


###### Moed Katan 8a:9
[Moed Katan 8a:9](https://torahapp.org/share/book/Moed%20Katan/r/8a:9)

וְרָבָא נָמֵי מִיבְּעֵי לֵיהּ לְהָכִי? אִין, הָכִי נָמֵי.

**William Davidson Edition - English:**
The Gemara asks: **But Rava also requires** this verse **to** teach **this** *halakha*, i.e., that a priest who is blind in one eye is unfit to examine symptoms of leprosy. The Gemara answers: **Yes, it is indeed so;** he agrees that this verse is the source of the *halakha* concerning a priest who is blind in one eye, and it is not the source of the *halakha* that the priest may only view leprous symptoms by day.


###### Moed Katan 8a:10
[Moed Katan 8a:10](https://torahapp.org/share/book/Moed%20Katan/r/8a:10)

וְאֶלָּא בַּיּוֹם וְלֹא בַּלַּיְלָה מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״כְּנֶגַע נִרְאָה לִי בַּבָּיִת״. ״לִי״ — וְלֹא לְאוֹרִי.

**William Davidson Edition - English:**
If so, **from where** does Rava derive the *halakha* that a priest examines leprous symptoms **during the day but not at night?** The Gemara answers: **He derives it from** the verse that quotes a homeowner saying to a priest: **“There seems to me as it were a plague in the house”** (Leviticus 14:35), which emphasizes that the leprous symptom is seen **by me, and not by** way of **my light,** i.e., that this takes place during the day. When the next verse states that the priest comes to view the leprous symptom, it means that this also takes place by day.


###### Moed Katan 8a:11
[Moed Katan 8a:11](https://torahapp.org/share/book/Moed%20Katan/r/8a:11)

וְאַבָּיֵי, אִי מֵהָתָם הֲוָה אָמֵינָא: הָנֵי מִילֵּי טוּמְאָה דְּלָאו דְגוּפֵיהּ, אֲבָל טוּמְאָה דְגוּפֵיהּ אֲפִילּוּ לְאוֹרוֹ נָמֵי, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**And** why does **Abaye** require the proof that he adduces when it would seem that the verse that Rava brings offers sufficient proof? The Gemara explains: According to Abaye, **if** the source was derived **from there, I would have said** that **this** *halakha*, that one must wait until the light of day to examine the symptom, **applies** only to leprous symptoms on a house, which is **an impurity that is not** related to **the** individual’s **body. However,** in a case of **impurity of the** individual’s **body,** perhaps the priest may conduct his examination **even by** artificial **light,** as it is a more severe impurity. Therefore the verse **teaches us:** “But on the day,” to indicate that even in the case of impurity of the body the priest may perform the examination only during the day by natural sunlight, and not by any artificial light.


###### Moed Katan 8a:12
[Moed Katan 8a:12](https://torahapp.org/share/book/Moed%20Katan/r/8a:12)

**מַתְנִי׳** וְעוֹד אָמַר רַבִּי מֵאִיר: מְלַקֵּט אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ, מִפְּנֵי שֶׁשִּׂמְחָה הִיא לוֹ.

**William Davidson Edition - English:**
**MISHNA:** **Rabbi Meir also stated** another leniency concerning the *halakhot* of the intermediate days of a Festival: **A person may gather the bones of his father and mother** from their temporary graves on the intermediate days of a Festival. In ancient times, it was customary to first bury a corpse in a temporary grave. After the flesh had decomposed, the bones would be collected, placed in a coffin, and buried in a vault together with the bones of the deceased individual’s ancestors. This is permitted on the intermediate days of a Festival **because** the fact that one merited to bring the bones of his deceased parents to the graves of their ancestors **is** a source of **joy for him.**


###### Moed Katan 8a:13
[Moed Katan 8a:13](https://torahapp.org/share/book/Moed%20Katan/r/8a:13)

רַבִּי יוֹסֵי אוֹמֵר: אֵבֶל הוּא לוֹ.

**William Davidson Edition - English:**
**Rabbi Yosei says:** One does not gather these bones on the intermediate days of a Festival, because **it is** a source of **mourning for him.** Even though he is happy to be able to bury his parents’ bones in their ancestral graves, he is still pained by the memory of their death.


###### Moed Katan 8a:14
[Moed Katan 8a:14](https://torahapp.org/share/book/Moed%20Katan/r/8a:14)

לֹא יְעוֹרֵר אָדָם עַל מֵתוֹ, וְלֹא יַסְפִּידֶנּוּ קוֹדֶם לָרֶגֶל שְׁלֹשִׁים יוֹם.

**William Davidson Edition - English:**
And all agree that **a person may not arouse [*ye’orer*]** lamentation **for his deceased** relative, **and he may not eulogize him** during the **thirty days before a pilgrimage Festival.**


###### Moed Katan 8a:15
[Moed Katan 8a:15](https://torahapp.org/share/book/Moed%20Katan/r/8a:15)

**גְּמָ׳** וּרְמִינְהוּ: הַמְלַקֵּט עַצְמוֹת אָבִיו וְאִמּוֹ — הֲרֵי זֶה מִתְאַבֵּל עֲלֵיהֶם כׇּל הַיּוֹם, וְלָעֶרֶב אֵין מִתְאַבֵּל עֲלֵיהֶן. וְאָמַר רַב חִסְדָּא: אֲפִילּוּ צְרוּרִין לוֹ בִּסְדִינוֹ!

**William Davidson Edition - English:**
**GEMARA:** The Gemara **raises a contradiction** to Rabbi Meir’s opinion that gathering the bones of one’s parents is considered an occasion of joy, based on what is taught in a *baraita*: **One who gathers the bones of his father or his mother mourns for them the entire day, but he does not mourn for them in the evening. And Rav Ḥisda said: And even** in a case where he does not gather the bones from a temporary grave, but where **he had them bundled up in his sheet,** when he buries them he mourns for them all day. This indicates that gathering one’s parents’ bones is an occasion of mourning rather than joy.


###### Moed Katan 8a:16
[Moed Katan 8a:16](https://torahapp.org/share/book/Moed%20Katan/r/8a:16)

אָמַר אַבָּיֵי: אֵימָא, מִפְּנֵי שֶׁשִּׂמְחַת הָרֶגֶל עָלָיו.

**William Davidson Edition - English:**
**Abaye said: Say** that Rabbi Meir means that collecting and reinterring the bones of one’s parents is permitted on the intermediate days of a Festival, not because it causes one joy, but rather **because the joy of the pilgrimage Festival is upon him.** The pain of gathering the bones of his parents is overpowered by the joy of the Festival.


###### Moed Katan 8a:17
[Moed Katan 8a:17](https://torahapp.org/share/book/Moed%20Katan/r/8a:17)

וְלֹא יְעַרְעֵר עַל מֵתוֹ. מַאי לֹא יְעַרְעֵר עַל מֵתוֹ? אָמַר רַב: כַּד הָדַר סַפְדָנָא בְּמַעְרְבָא, אָמְרִי: יִבְכּוֹן עִמֵּיהּ כָּל מְרִירֵי לִיבָּא.

**William Davidson Edition - English:**
§ It is taught in the mishna: **One may not arouse** lamentation **for his deceased** relative during the thirty days before a Festival. The Gemara asks: **What is** meant by: **One may not arouse** lamentation **for his deceased** relative? **Rav said: In the West,** Eretz Yisrael, **whenever a** professional **eulogizer would circulate** and ply his trade, **they would say: Let all those of bitter heart weep with him.** When they would say this, all those who had recently suffered losses would recall their pain and lament their losses.


###### Moed Katan 8a:18
[Moed Katan 8a:18](https://torahapp.org/share/book/Moed%20Katan/r/8a:18)

קוֹדֶם הָרֶגֶל שְׁלֹשִׁים יוֹם. מַאי שְׁנָא שְׁלֹשִׁים יוֹם?

**William Davidson Edition - English:**
It is taught in the mishna that one may not arouse lamentation or eulogize his relative for **thirty days before a pilgrimage Festival.** The Gemara asks: **What is different** about **thirty days,** that it is prohibited for one to lament the dead for specifically that amount of time before the Festival?


###### Moed Katan 8a:19
[Moed Katan 8a:19](https://torahapp.org/share/book/Moed%20Katan/r/8a:19)

אָמַר רַב כָּהֲנָא אָמַר רַב יְהוּדָה אָמַר רַב: מַעֲשֶׂה בְּאָדָם אֶחָד שֶׁכִּינֵּס מָעוֹת לַעֲלוֹת לָרֶגֶל, וּבָא סַפְדָן וְעָמַד עַל פֶּתַח בֵּיתוֹ, וּנְטָלָתַן אִשְׁתּוֹ וּנְתָנָתַן לוֹ, וְנִמְנַע וְלֹא עָלָה. בְּאוֹתָהּ שָׁעָה אָמְרוּ: לֹא יְעוֹרֵר עַל מֵתוֹ וְלֹא יַסְפִּידֶנּוּ קוֹדֶם לָרֶגֶל שְׁלֹשִׁים יוֹם.

**William Davidson Edition - English:**
**Rav Kahana said that Rav Yehuda said that Rav said:** There was an **incident** involving **a certain man who saved up money to ascend** to Jerusalem **for the pilgrimage Festival**. A professional **eulogizer came and stood at the opening to his house and** the man’s **wife took** the money that he had saved **and gave it to** the eulogizer for his services. As a result, the man did not have enough money and **he refrained and did not ascend** to Jerusalem for the Festival. **At that time, they said: One may not arouse** lamentation **for his deceased** relative, **nor may** he **eulogize him** during the **thirty days before a pilgrimage Festival.**


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

וּשְׁמוּאֵל אָמַר:

**William Davidson Edition - English:**
**And Shmuel said:**