ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Moed Katan 8
(a) The Beraisa learns from "u've'Yom Heira'os ... " that there are days on
which the Kohen is forbidden to examine the 'Metzora'. Abaye learns this
from the extra 'Vav' in "u've'Yom". According to Rava - the entire word
"u've'Yom" is superfluous.
(b) According to Abaye, the word "Yom" itself is needed to teach us that the
Kohen may only examine Tzara'as by day and not by night. Initially, Rava
learns this from "le'Chol Mar'ei Einei ha'Kohen". Abaye learns from
there - that a Kohen who is blind even in one eye is not eligible to examine
(c) In fact, Rava agrees with that. So he preclude night-time (the previous
Derashah) - from the Pasuk "ke'Nega Nir'ah *Li* ba'Bayis" 'Li ve'Lo le'Ori'
(meaning that the Kohen is able to see the Tzara'as with his eyes and does
not require artificial light).
(d) Abaye requires two Pesukim ("ke'Nega Nir'ah Li ba'Bayis" and "u've'*Yom*
Heira'os ... ") to preclude night-time from the examination of Nega'im -
"ke'Nega Nir'ah Li ba'Bayis" for Tum'ah that is *not* from the Metzora's
body, and "u've'Yom Heira'os ... " that *is*.
(a) The purpose of 'Likut Atzamos' (collecting the bones of one's parents) -
is to re-bury them in the family sepulcher.
(b) Rebbi Meir permits Likut Atzamos on Chol ha'Mo'ed on the grounds - that
it results in happiness.
(c) Rebbi Yossi maintains that Likut Atzamos causes a person pain.
(a) 'Lo Ye'orer al Meiso' means - that one may not hire a professional
eulogizer to make a fresh eulogy within the thirty days before Yom-Tov, for
a relative who died a month or two earlier.
(b) It is also forbidden to hire him to eulogize a relative who died then.
(c) Someone who performs Likut Atzamos of his parents mourns for the
duration of that day - but not the following night.
(d) Rav Chisda says - that someone whose parents' bones are wrapped in a
cloth must continue to mourn (like Likut Atzamos) even though he doesn't see
them, until they are brought to burial (according to the Rambam, Rav Chisda
refers to the Din of not mourning at night-time - i.e. that even though he
is carrying them on his body, he does not mourn at night-time).
(a) Having just learned that Likut Atzamos causes mourning and not joy, we
will have to amend Rebbi Meir's statement 'Mipnei she'Simchah Hi Lo' - to
'Mipnei she'Simchas ha'Regel Alav'.
(b) Our Mishnah prohibits making a Hesped within thirty days of Yom-Tov. Rav
Yehudah Amar Rav ascribes the thirty-day period to an unfortunate episode
that occurred in connection with eulogizers - because it once happened that
a woman took her husband's savings (that he had put aside to pay for their
trip to Yerushalayim on Yom-Tov), and used it to pay the eulogizers who were
collecting at her door.
(c) Shmuel ascribes the thirty days - to the fact that that is the minimum
time it takes to forget a deceased relative.
(d) The practical difference between Rav and Shmuel - is by eulogizers who
perform their task free of charge, in which case Rav's reason will not
apply, and it will be permitted to eulogize within thirty days of Yom-Tov.
1. Digging (in advance) Kuchin (dug into the rock-face), and 'Kevaros,
(built into the ground), is forbidden on Chol ha'Mo'ed because of Tircha
(b) One is permitted to construct a coffin for a dead person on Chol
ha'Mo'ed - in the courtyard where the corpse is lying (but not anywhere
else), because then everyone knows that he is sawing and banging for the
Meis and not for any other motive.
2. Making a Nivreches (a launderer's pool - see Tosfos DH 've'Osin') is
permitted on Chol ha'Mo'ed - because it does not entail much work.
(c) Rebbi Yehudah is more stringent than the Tana Kama - he permits the
construction of a coffin using only boards that were already sawn before
Yom-Tov (see Tif'eres Yisrael).
(a) Our Mishnah permits 'Chinuch' of the Kuchin on Chol ha'Mo'ed. Rav
Yehudah explains this to mean shortening them if they are too long. The
Tana of the Beraisa explains it to mean - lengthening them or widening them,
(b) The Nivreches permitted in our Mishnah is described as Beki'a, yet the
Beraisa mentions both Nivreches and Beki'a. Abaye (or Rav Kahana) explains -
that the set-up actually consists of two pools: a large one, into which
they pour all the waste water (that they used to use for washing clothes)
(which the Tana refers to as 'Nivreches') and a small one into which the
overflow water would spill (which he calls 'Beki'a).
(c) All the needs of a Meis are permitted on Chol ha'Mo'ed. Besides sawing
the planks for his coffin - the Tana of the Beraisa specifically mentions
cutting his hair and washing shrouds for him.
(d) The Tana of the Beraisa (concurring with the opinion of Rebbi Yehudah of
our Mishnah) permits only sawing planks that were already sawn before
Yom-Tov. If no such planks are available - Raban Shimon ben Gamliel permits
bringing fresh unsawn wood and constructing the boards discreetly at home.
(a) The Tana of our Mishnah forbids a Chasan to marry on Chol ha'Mo'ed -
because it is a Simchah for him.
A non-expert may sew normally - a tailor must deliberately sew in an
inexpert manner (which will be described in the Gemara).
(b) The prohibition ...
(c) A woman is permitted to make her ornaments on Chol ha'Mo'ed. Rebbi
Yehudah forbids the application of a lime-pack - because, as long as she is
wearing it, she looks ugly, and this will cause her to feel uncomfortable
for the whole of Chol ha'Mo'ed.
- ... extends to - marrying a widow ...
- ... and one's Yevamah.
- ... does not extend re-marrying one's ex-wife, which is permitted - because the Simchah is minimal.
(a) Rav Yehudah Amar Shmuel and others ascribe the prohibition of marrying
to Simchah - because, seeing as the Torah obligates Simchah on Yom-Tov, 'Ein
Me'arvin Simchah be'Simchah' (one may not confuse the two Semachos).
(b) Rav has a different approach. He derives the prohibition from the Pasuk
in Re'ei "ve'Samachta be'Chagecha". "ve'Samachta be'Chagecha" - he Darshens,
(c) Ula attributes the prohibition to the trouble involved (which interferes
with the Mitzvah of Simchas Yom-Tov). A fourth reason is given by Rebbi
Yitzchak Nafcha - because of 'Bitul Piryah ve'Rivyah' (the fear that people
will postpone their weddings until Yom-Tov, when they will be able to
combine the festive Yom-Tov meal with the Se'udas Nisu'in).
(d) The Beraisa which permits marriage on *Erev* Yom-Tov presents all four
opinions with a Kashya - because Sheva-Berachos of someone who gets married
on Erev-Yom-Tov, will inevitably run into Yom-Tov. In effect. why should the
Sheva-Berachos be any different than the Se'udas Nisu'in?