POINT BY POINT SUMMARY
Prepared by R. Yakov Blinder
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
Ask A Question on the daf
Previous daf Moed Katan 26
MOED KATAN 26 & 27 - dedicated by Mr. Avi Berger of Queens, N.Y. in memory
of his parents, Pinchas ben Reb Avraham Yitzchak, and Leah bas Michal
1) RIPS WHICH MAY NEVER BE SEWN
(a) A Beraisa lists the various types of rip that may never
2) DETAILS ABOUT RESEWING
1. A rip made over a parent
(b) The Gemara brings proofs for the above cases - that they
require Keri'ah and that the rip may not be sewn.
2. Over one's rabbi, a Nasi, or an Av Beis Din
3. Over hearing bad news
4. Over hearing blasphemy
5. Over seeing a Sefer Torah destroyed
6. Over seeing the cities of Judah, the Temple, and
Jerusalem in destruction.
7. The Beraisa describes the procedure for Keri'ah over
the above mentioned holy places: First one does
Keri'ah when seeing the Temple in destruction, and
then adds to the rip when he sees Jerusalem.
(c) The Gemara notes that case 1:a:3 (bad news) only applies
when the bad news is about a majority of the Jewish
(d) Concerning 1:a:4 the Gemara brings a Beraisa that states:
The one who hears the blasphemy (hearer #1) does Keri'ah,
and so does someone who hears the report from the one who
heard (hearer #2). But when hearer #1 repeats the
blasphemy before hearer #2 he does not have to do Keri'ah
again. This is derived by the Gemara from a Pasuk.
(e) The Gemara discusses the story of Yehoyakim burning the
scroll (namely, Eichah) written by Yirmiyahu, described
in Yirmiyahu 36.
(f) Two details concerning 1:a:5 (Sefer Torah destroyed):
1. R. Huna said that two Keri'os are required - one for
the Sefer Torah per se and one for its content.
(g) Concerning 1:a:6 (the cities of Judah, etc.), the Gemara
brings Pesukim that should be said while doing Keri'ah
for these three holy places.
2. Keri'ah is only necessary if one could have stopped
the destruction of the Sefer Torah but was prevented
from doing so. But if it happens suddenly, by an
accident (e.g., it is snatched by an animal),
Keri'ah is not done.
(h) The Gemara discusses 1:a:7:
1. Question: Another Beraisa states that two separate
rips are made for Jerusalem and for the Temple. This
contradicts the above Beraisa that says that the rip
is made for the Temple and then the same rip is
widened for Jerusalem.
2. Answer: The first Beraisa (1:a:7) is talking about
someone who encounters the Temple Mount before
seeing Jerusalem. The second Beraisa is talking
about someone who saw Jerusalem first and then the
(a) The Gemara brings another Beraisa that states: All these
rips (1:a:1-6) may be basted; folded together and loosely
stitched (Rashi MS.); gathered together and loosely
stitched without folding one side over the other (ibid.);
or loosely stitched without joining the two pieces close
together. The only thing you can't do is sew them
1. R. Chisda explains what "sewing properly" means -
(b) Another Beraisa states that if a Keri'ah is done not on
the material itself, but along one of the aforementioned
types of stitching it is not valid. Along a proper stitch
it is valid.
3) MULTIPLE KERI'OS
1. Once again R. Chisda explained that "a proper
stitch" means an Alexandrian stitch.
(c) The Tanna Kama says that if the garment is altered so
that it is to be worn upside down, the stitch (which is
now towards the bottom of the garment) may be resewn. R.
Shimon ben Elazar, however, forbids this.
(d) The Beraisa also says that even if a second person buys
the garment with the rip (that was done for one of the
reasons mentioned above in 1:a:1-6) he may also not sew
(a) A Beraisa lists three opinions:
5) MISCELLANEOUS RULES ABOUT MOURNING
1. R. Meir's opinion: The first Keri'ah must be a
tefach. If a new rip has to be added to the first
one (over an additional calamity) it need be only
(b) A Beraisa is quoted that makes several points:
2. R. Yehudah's opinion: The first Keri'ah must be
three fingerbreadths, and the addition can be any
3. R. Yosi's opinion (and Ula ruled like this): The
first Keri'ah must be a tefach, but the addition
need be only a slight amount.
1. If a Keri'ah was made originally for a parent and
then extended for another relative, the top (first)
part may not be sewn and the other (second),
additional part may be. If vice versa (the top
Keri'ah was for another relative and the bottom for
the parent) the bottom part may not be sewn but the
(c) Shmuel ruled like R. Yehudah Ben Beseira. Although he is
not the most lenient opinion, the rule about following
the lenient opinion in matters of mourning does not apply
to the laws of Keri'ah.
2. If someone heard about the death of both parents and
other relatives at one time there is a dispute. The
Tanna Kama says one Keri'ah covers all, and R.
Yehudah Ben Beseira that the two parents' Keri'ah
can be covered by one rip, but the others cannot be
mixed in with the parents' rip.
(d) The Gemara brings a Beraisa, which discusses two points:
1. How far may a multiple rip extend? One opinion says
until the navel, another says until the heart. After
that point a new rip must be made, in a different
part of the garment.
(e) There is a dispute as to when an existing rip may be
2. Keri'ah done from the bottom of the garment is not
valid. The Kohen Gadol, however MUST do Keri'ah from
1. One opinion says that if the second cause for
Keri'ah arises during Shiv'ah a new rip must be
made, but during Shloshim the old one may be
extended. The other opinion says that during
Shloshim a new rip must be made; only after Shloshim
may the old one be extended.
2. The reason the first opinion requires a new rip
during Shiv'ah is because during that time the
(first) rip may not be basted (above, 22b, 2:i); it
is only after the rip has been basted that a further
Keri'ah on that spot is noticeable.
3. Question: If so, in the case of a woman, who may
baste her rip immediately (above, ibid.), she should
be able to extend the rip even during Shiv'ah.
4. Answer: The basting in that case is not a halachic
basting, but is only for the sake of modesty. This
kind of basting is not sufficient for doing Keri'ah
5. The reason the second opinion requires a new rip
during Shiv'ah is because during that time the
(first) rip may not be resewn (ibid.); it is only
after the rip has been resewn that a further Keri'ah
on that spot is noticeable.
6. Question: In the case of a parent, where the rip may
never be resewn, it should be forbidden to extend a
7. Answer: The prohibition to resew in that case is not
a halachic prohibition, but is only a gesture of
honor of the parent. This kind of prohibition is not
sufficient for preventing an extension of an
(a) A Beraisa is brought that makes two points:
6) ELABORATION ON MISHNAH'S STATEMENT (24b, 3:b)
1. If someone puts on an already-ripped garment for a
dead relative (instead of ripping one anew), it is
tantamount to stealing from the deceased (by
depriving him of his due) and from the living (by
deceiving everyone into thinking that he did
(b) Another Beraisa is brought that makes several points:
2. Raban Shimon Ben Gamliel: If one is wearing a
borrowed garment when he hears of a death he should
not rip it, unless he hinted to the lender that he
might have to do Keri'ah on it. In that case he can
rip it and then resew it, return it, and pay for the
1. A sick person should not be informed of a relative's
death (nor should anyone be allowed to mourn in his
presence) if the news may complicate his state of
(c) Another Beraisa is brought that says that a mourner
should not play with a baby, because it makes him happy
and playful, which is inappropriate.
2. A child mourner's clothing should be ripped (even
though he is too young to participate in mourning),
to move other people (who see it) to grief.
3. One should do Keri'ah for a parent-in-law, out of
respect for his wife.
1. A Beraisa elaborates: When we say that during the
mourner's meal the consolers (and mourners too, out
of regard for the consolers - Ritva) should sit on
upright beds, this is only if the consoler is very
close with the mourner. If he is not very close he
(and the mourner) sit on overturned beds.
2. Story: Rava became a mourner, and someone came to
bring him the mourner's meal. Rava sat on an upright
bed (because he did not consider the consoler to be
so close with him) but the consoler
(inappropriately) sat on an overturned bed.