ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Moed Katan 15
MOED KATAN 14, 15 - anonymously dedicated my an Ohev Torah and Marbitz Torah
in Ramat Beit Shemesh, Israel.
(a) We infer from the Pasuk "Rosheichem Al Tifromu" - that generally,
Aveilim are forbidden to have a haircut.
(b) The Tana of the Beraisa - specifically forbids a Menudeh and a Metzora
to cut their hair (or wash their clothes).
(c) According to the Tana Kama, when a Menudeh dies, they stone his grave,
which Rebbi Yehudah explains to mean - that Beis-Din place a large stone on
(a) We learn from the Pasuk "ve'Lo Sa'ateh al Safah' - that an Aveil is
Chayav to cover his head completely (though this is one of the Dinim of
Aveilus that no longer applies).
(b) Rav Yosef learns from a Beraisa in Ta'anis (regarding a fast for rain)
've'Hein Mis'atfin ve'Yoshvin ki'Menudin ... ' that Menudin are also
obligated to cover their heads. Abaye refutes Rav Yosef's proof however - on
the grounds that maybe a Menudeh la'Shamayim is worse than that a Menudeh
that is declared by Beis-Din (which is the type of Menudeh currently under
(c) We learn from the Pasuk "ve'Al Safam Ya'ateh" - that a Metzora is
obligated to cover his head.
(a) We infer from the Pasuk "Pe'ercha Chavush Alecha" - that a regular Aveil
is Patur from Tefilin.
(b) Whether or not a Menudeh is Chayav to wear Tefilin remains undecided.
(a) Rebbi Eliezer in the Beraisa learns from ...
(b) Rebbi Akiva learns from the 'Gezeirah-Shavah' "Havayah (i.e. "Yihyeh
[Faru'a]") "Havayah" from Tzara'as ha'Beged" - that, like Tzara'as of one's
clothes, "ve'Rosho Yihyeh Faru'a" pertains to something that is outside of
his body. We presume that he is precluding a Metzora from Tefilin (resolving
our She'eilah about whether or not, a Metzora wears Tefilin).
- ... "ve'ha'Tzaru'a" - that the Dinim of Tzara'as applies to a Kohen Gadol, too.
- ... "Begadav Yiheyu Ferumim" - that a Metzora is obligated to rent his clothes.
- ... "ve'Rosho Yihyeh Faru'a" - that he is not permitted to cut his hair.
(c) Rav Papa reject this proof on the grounds - that 'Davar she'Chutz
mi'Gufo' might well refer to 'Kumsa ve'Sudra', precluding the Metzora from
covering his head with conventional types of head-gear.
(a) We learn from the Pasuk "Ha'anek Dom" - that an Aveil is forbidden to
(b) There is no proof from the Beraisa in Ta'anis 'u'vi'She'eilas Shalom
she'Bein Adam la'Chaveiro, ki'B'nei Adam ha'Nezufin la'Makom' that a Menudeh
too, is forbidden to greet - because there, the Tana is speaking about
Yisrael who are Menudin la'Makom (and, as we have already learned, maybe
Menudin la'Makom is worse than Menudin le'Beis-Din).
(c) We learn from the Beraisa which derives from the Pasuk in Tazri'a "ve'Al
*Safam* Ya'ateh", 'she'Yehei ki'Menudeh u'che'Aveil ve'Asur bi'She'eilas
Shalom' - that a Metzora too, is forbidden to greet.
(d) There is no proof however, from here that a Menudeh is included in this
prohibition - because what the Beraisa means to say is that a Metzora is
like an Aveil and a Menudeh in other regards, and that he is also forbidden
(a) We learn from the Pasuk "Ha'anek *Dom*" - that an Aveil is also
forbidden to learn Torah.
(b) A Muchram is a more stringent form of Niduy, which Beis-Din place on the
culprit if he does not respond within thirty days.
(c) A Menudeh may teach and others may teach him, he may hire and he may be
hired - whereas a Muchram may do none of these.
(d) A Muchram ...
- ... may study Torah - on his own however, in order not to be idle from Torah-study.
- ... who is a store-keeper - may sell his products discreetly, in a small store.
- ... sell water - in the market adjoining the valley of Arvos, where water is scarce.
(a) We resolve the She'eilah of whether or not, a Metzora may learn Torah,
from a Beraisa, which bases itself on the Pasuk "ve'Hoda'tam le'Vanecha
ve'li'V'nei Vanecha, Yom Asher Amadta Lifnei Hashem Elokecha be'Choreiv".
The Tana explains that Torah must be studied with a deep fear of G-d (and
not with lightheadedness), precluding a *Ba'al Keri* from Torah-study (but
not other Temei'im).
(b) The reason for the difference is - because whereas the Tum'ah of a Ba'al
Keri is the result of lightheadedness, that of other types of Tum'ah, are
(c) We learn from the woman from Teko'ah that an Aveil is forbidden to wash
clothes - because Yo'av instructed her to put on a show of mourning,
incorporating 'wearing clothes of mourning'.
(d) We have already quoted the Beraisa which clearly states - that a Menudeh
and a Metzora are forbidden to cut their hair or to wash their clothes.
(a) We learn from the Pasuk "Lo Sifromu" - that an Aveil is obligated to
rent his garments.
(b) The She'eilah whether a Menudeh is obligated to rent his garments or not
remains unresolved. We learn from the Pasuk "Begadav Yiheyu Ferumim" - that
a Metzora *is*.
(c) An Aveil is obligated to overturn his bed - because, as Bar Kapara
explains 'I placed My image inside them', says Hashem, and, due to their
sins (which ultimately, are the cause of death), I overturned it (by taking
away their Neshamos). Let them overturn their beds (when someone dies)'!
(d) The She'eilah of whether or not, this obligation extends to a Menudeh
and a Metzora - remains unresolved.
(a) We learn from the Pasuk "ve'Hafachti Chageichem le'Aveil" - that (like
one is forbidden to work on a Chag) an Aveil is forbidden to do work.
(b) We reject Rav Yosef's proof from a Beraisa in Ta'anis ('ve'Chein Atah
Motzei bi'Menudeh u've'Aveil') that a Menudeh too, is forbidden to do work,
because it is not clear that 've'Chein', pertains to the prohibition of
working. Perhaps it refers to covering the head (that is mentioned there
(c) The She'eilah whether a *Metzora* is permitted to work remains
unresolved. We do however, resolve the She'eilah with regard to a *Menudeh*
from a Beraisa (which we already quoted on Amud 'Aleph') - which says
'Niskar ve'Niskarin Lo', from which it is clear that he *may* work.
(a) We learn from the Pasuk (which refers to Aveilus) "ve'Al Tasuchi Shemen"
that an Aveil is forbidden to wash - because of the Pasuk in Tehilim
"va'Tavo ka'Mayim Bekirbo u'che'Shemen be'Atzmosav", which, in turn, teaches
us that washing has the same Din as anointing (see Tosfos DH 'u'Rechitzah').
(b) We again reject Rav Yosef's proof (regarding a Menudeh) from the same
Beraisa in Ta'anis that he brought earlier, in the same way as we did there.
Here too - we remain uncertain whether the prohibition of washing extends to
a Menudeh and to a Metzora or not.
(c) We learn from the Pasuk "u'Ne'alecha Tasim be'Raglecha" that an Aveil is
forbidden to wear shoes - which, according to the Beraisa, only applies as
long as the Aveil is in town, but not when he is on a journey.
(d) Here again - we remain uncertain whether the prohibition of washing
extends to a Menudeh and to a Metzora or not.
(a) We learn from the Pasuk in Shmuel 2 "va'Yanchem David es Bas-Sheva
Ishto, va'Yavo Eileha" - that an Aveil is Asur be'Tashmish ha'Mitah.
(b) There is no proof however, from the Dor ha'Midbar, who lived normally
with their wives during the thirty-eight years that they were Menudin, that
Tashmish ha'Mitah is permitted to a Menudeh - because for all we know, a
Menudeh la'Shamayim is not as stringent as a Menudeh le'Beis-Din (which is
what we are concerned with).
(c) True, we said earlier that a Menudeh la'Shamayim is *worse* than a
Menudeh le'Beis-Din. In fact - we are not sure we differentiate between
them, using whichever argument is applicable.
(a) We learn from the Pasuk in Tazri'a "ve'Yashav mi'Chutz le'Ohalo ... " -
that a Metzora is Asur be'Hana'ah, because 'Ein Ohalo Ela Ishto' ("Ohel"
often has connotations of wife).
(b) The source for the saying 'Ein Ohalo Ela Ishto' - is the Pasuk in
Va'eschanan "Lech Emor Lahem 'Shuvu Lachem le'Oholeichem" (where, after
Matan Torah, Hashem was permitting Yisrael to return to their wives).
(c) The Beraisa which quotes the Pasuk in Tazri'a, adds 'she'Yehei
ki'Menudeh u'k'Aveil'. There is no proof from there however, that Tashmish
ha'Mitah is forbidden to a Menudeh, too - because it says 'she'Yehei (and
not she'Asur) ki'Menudeh u'k'Aveil'.
(a) Rebbi Shimon in a Beraisa learns from the word "Shelamim" that an Aveil
is forbidden to send his Korban through a Sh'li'ach - because he Darshens
'bi'Z'man she'Hu Shaleim, ve'Lo bi'Z'man she'Hu Onan'.
(b) There is no proof from the Dor ha'Midbar (who sent their Korbanos as
usual, even during the thirty-eight years that they were Menudin), that a
Menudeh is permitted to send his Korbanos - because perhaps a Menudeh
la'Shamayim is not as stringent as a Menudeh la'Makom.
(c) The Pasuk in Yechezkel, informing us when a Tamei Kohen may re-enter the
Beis Hamikdash, writes "ve'Acharei Taharaso Shiv'as Yamim Yisperu Lo ... ".
The basic Pasuk refers to the eighth day after he became Tamei Meis. We
learn from ...
1. ... "Yisperu Lo" - that in the same way, he is required to count seven
days after the conclusion of his Tzara'as before entering the
2. ... "Yakriv Chataso", (Divrei Rebbi Yehudah) - that a Kohen is forbidden
to bring his inaugural Korban (consisting of a tenth of an Eifah of flour)
until he becomes Tahor from Tum'as Meis or from Tum'as Tzora'as.
1. We learn from this last Derashah - that Tzara'as *does* apply to a
2. Rebbi Shimon learns from the (same) Pasuk "be'Vo'o Yakriv" - that a Kohen
may only bring Korbanos when he is fit to enter the Beis Hamikdash, but not
when he is not.