POINT BY POINT SUMMARY
Prepared by R. Yakov Blinder
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Moed Katan 23
MOED KATAN 22 & 23 (19-20 Cheshvan) - dedicated in memory of Chaim Mordechai
ben Harav Yisrael Azriel (Feldman) of Milwaukee by his family.
1) THE MOURNER ON SHABBOS
(a) Tana Kama's opinion:
2) BERAISA ABOUT MARRIAGE FOR A MOURNER
1. The first Shabbos (some translate "week") the
mourner should not leave his house.
(b) R. Yehudah's opinion
2. The second Shabbos (or week) he goes to Shul but
does not sit in his usual seat.
3. The third Shabbos (or week) he can sit in his seat,
but he shouldn't talk to anyone.
4. From the fourth Shabbos (week) and on he is back to
1. The first and second Shabbos (week) he should not
leave his house.
2. The third Shabbos (week) he goes to Shul but does
not sit in his usual seat.
3. The fourth Shabbos (or week) he can sit in his seat,
but he shouldn't talk to anyone.
4. From the fifth Shabbos (week) and on he is back to
(a) A mourner should not marry during Shloshim.
3) FRESHLY PRESSED CLOTHING FOR A MOURNER
(b) If the mourning is for one's wife, he should not get
remarried until the three Regalim have passed.
1. R. Yehudah permits getting remarried before the
(c) If the mourner (even for his wife) has no children yet he
may remarry immediately.
(d) If his wife left him small children who require looking
after, he may also marry immediately, like when Yosef
Hakohen married his sister-in-law at his wife's funeral.
1. In Yosef Hakohen's case he nevertheless did not
consummate the marriage until after Shloshim.
(a) A Beraisa records three opinions:
1. Tana Kama: Freshly pressed clothing, whether new or
old, may not be worn during Shloshim.
(b) The halachah:
2. Rebbi: Only NEW pressed clothing is forbidden.
3. R. Elazar b'Rebbi Shimon: Only new WHITE pressed
clothing is forbidden.
1. Abaye conducted himself like Rebbi.
2. Rava conducted himself like R. Elazar Berebi Shimon.
4) MOURNING ON SHABBOS
(a) There is a disagreement between the Judeans and Galileans
as to whether any sort of mourning rites are observed on
Shabbos (in private only).
(b) Proof that there is mourning: Because Shabbos counts into
the seven days of Shiv'ah.
(c) Proof that there is no mourning: The Mishnah (above, 19a,
2:c) says Shabbos does not cancel the Shiv'ah. Why would
anyone even think that Shabbos cancels the Shiv'ah if
mourning is observed on it?
(d) The Gemara offers possible refutations to both proofs.
(e) The Gemara attempts to show that the two opinions are
found in a Beraisa. The Beraisa deals with someone who
has lost a relative and has not yet buried him. (This
status is called in later rabbinic literature Onen, so we
will call him that here.) It makes several points:
1. The Onen may not eat in the presence of the body,
but should go elsewhere, or if this is not possible
he should construct a partition of ten tefachim, or
if this is not possible he should at least turn
around while he eats.
(f) This equation is rejected, because the topic of the
Beraisa is an Onen and not a regular mourner. Perhaps the
Tana Kama would agree that a regular mourner does not
have to refrain from marital relations, or perhaps Raban
Gamliel would agree that a regular mourner does have to
2. The Onen may not eat meat or drink wine.
3. He may not recite Brachos over food, whether before
or after eating.
4. He is exempt from all positive Mitzvos.
5. On Shabbos he may eat normally - including meat and
wine - and he must recite Brachos, and he must
perform all Mitzvos.
6. Raban Gamliel makes a mysterious statement: Since
he must observe these, so must he observe
everything. What does Raban Gamliel mean to include
that the mourner must do that the Tana Kama did not
include? It must be marital relations. (Raban
Gamliel says this aspect of Shabbos is also to be
observed, while the Tana Kama forbids marital
relations.) Hence we see that the issue of private
observance of mourning is a disagreement between
Raban Gamliel and Tana Kama.