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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Moed Katan 9

1) The Beraisa which permits marrying on *Erev* Yom-Tov present all four opinions with a Kashya, seeing as the seven days of Sheva B'rachos inevitably go into Yom-Tov. We answer according to Rav, Shmuel (Simchah) and Ula (Tircha) respectively, that both the main Simchah and the main Tircha of a wedding are confined to the first day.
How do we answer the Kashya according to Rebbi Yitzchak Nafcha (who is concerned about Bitul Piryah ve'Rivyah)?


(a) How do we learn 'Ein Me'arvin Simchah be'Simchah' from the fourteen days inauguration of the Beis Hamikdash of Shlomoh ha'Melech?

(b) On what grounds do we reject this proof?

(c) If we accept this contention, asks the Gemara, then Shlomoh should have delayed the completion of the Beis Hamikdash a little.
On what grounds do we reject that objection?

(d) Why could he not just leave over the 'Kalya Orev' (a minor addition to the Beis Hamikdash) until Sukos and combine them? What is the Kalya Orev?

3) How do we finally prove that, under no circumstances, may one combine two sets of S'machos?


(a) The year that the Beis Hamikdash was completed, they did something that they would not have dreamt of doing any other year.
What was it?

(b) How did Hashem respond to their worry that perhaps they had performed a terrible sin?

(c) Shlomoh learned this concession from a three-point 'Kal va'Chomer' from the Mishkan, where they broke Shabbos at its inauguration.
What are the three points?

(d) If it is a 'Kal va'Chomer', then why did they worry that maybe they had done the wrong thing by eating on Yom Kipur? On what grounds then, *were* they permitted to eat?

(a) We learn that they broke Shabbos by the inauguration of the Mishkan from the Pesukim in Naso "u've'Yom Ashtei-Asar Yom" and "u've'Yom Shteim-Asar Yom".
How do we learn that they broke Shabbos from one of those phrases?

(b) Why do we need *two* Pesukim to teach us that?

(c) And from where do we know that they broke Yom Kipur by the inauguration of the Beis Hamikdash? How do we know that the fourteen does not refer exclusively to days on which one is permitted to eat, but not to Yom Kipur?

(d) We learn that Hashem forgave them, from the Pasuk in Melachim 1 "ba'Yom ha'Shemini Shalach es ha'Am ... ".
What do we learn from ...

  1. ... "le'Oholeihem"?
  2. ... "S'meichim"?
  3. ... "ve'Tovei Leiv"?
  4. ... "al Kol ha'Tovah"?
(a) The above Pasuk concludes "le'David Avdo u'le'Yisrael Amo".
What do we learn from ...
  1. ... "u'le'Yisrael Amo"?
  2. ... "le'David Avdo"?
(b) Rebbi Yonasan ben Asmai and Rebbi Yehudah ben Geirim went to take leave of their Rebbe Rebbi Shimon, in the morning, and came and took leave of him again in the afternoon.
How did they explain this to their astonished Rebbe.

(c) From whom did Rebbi Shimon learn this?

Answers to questions



(a) Rebbi Shimon sent Rebbi Elazar his son to his Talmidim for a Berachah. Why?

(b) How did they reconcile the two Pesukim in Mishlei ...

1. ... one which says that one should weigh up the Mitzvos and perform the larger ones; the other, that one should not weigh up Mitzvos, but perform whatever Mitzvah comes one's way, be it small or large?
2. ... one which says about Torah "ve'Chol *Cheftzecha* Lo Yishvu Bah (from which one can infer that Cheftzei Shamayim - Mitzvos - are equal to the Torah and that one should therefore stop learning in order to fulfill them; the other "Kol *Chafeitzim* Lo Yishvu Bah" (even Cheftzei Shamayim)?
(c) They conferred upon him a strange-sounding string of blessings. What did they mean when they said ...
  1. ... 'You should ... sow and not reap'?
  2. ... ' ... bring in and not bring out'?
  3. ... ' ... bring out and not bring in'?
  4. ... 'Your house should be destroyed and your inn settled'?
  5. ... 'Your table should be confused'?
  6. ... 'You should not see a new year'?
(a) In similar vein, when Rebbi Shimon ben Chalafta took leave of Rav, he blessed Rav's son.
What did he mean when he said 'Don't embarrass and don't be embarrassed?

(b) What did Rav reply when his son complained about the insignificance of the Berachah?

(c) Our Mishnah permits a woman to adorn herself. The Beraisa explains that this refers to three things: 'Kocheles, Pokeses u'Ma'avirah S'rak al Panehah'.
What is the meaning of ...

  1. ... 'Kocheles'?
  2. ... 'Pokeses'?
  3. ... 'Ma'avirah S'rak al Panehah'?
(d) What else might 'Ma'avirah S'rak al Panehah' mean?
(a) What did Rav Chisda say to Rav Huna bar Chinena, who maintained that only a *young* woman is permitted to adorn herself on Chol ha'Mo'ed, but not an old one?

(b) What does 'Bas Shitin ke'Bas Shis le'Kol Tivla Rihata' mean?

(c) Rebbi Yehudah forbids a woman to place lime on her face on Chol ha'Mo'ed, because she currently looks ugly.
What is the dual purpose of the lime?

(d) How does Rebbi Yehudah himself qualify his statement? In which case does he permit it?

(a) In a Mishnah in Avodah-Zarah, Rebbi Yehudah permits claiming one's debts from a gentile on the day of his festival, because it causes him to feel bad.
What do the Chachamim say?

(b) Seeing as Rebbi Yehudah there does not take into consideration the fact that the gentile will be happy afterwards, why does he do so in the case of a woman adorning herself on Chol ha'Mo'ed, according to Rav Nachman bar Yitzchak?

(c) Ravina disagrees with this.
What reason does he give to explain Rebbi Yehudah in the Mishnah in Avodah-Zarah?

(a) The poor would use lime to remove premature hair from their young daughters, the wealthy, flour.
What did kings used to use, and what is the precedent for this in T'nach?

(b) Some translate Shemen ha'Mor as 'Sateches'.
What is the second explanation?

(c) What other use does it have besides as a hair-remover?

(d) Why did that Nochri accuse Rav Bibi of killing his daughter? What mistake did he make when he attempted to copy Rav Bibi?

12) Rav Nachman bar Yitzchak claimed that his daughter did not need smearing with oil. Why not?

Answers to questions

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