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Daily Daf Dose
The Mishna quotes Rabbi Meir as saying: One may collect the bones of his father and his mother (to bury them next to his ancestors) because it is a joy for him. Rabbi Yosi says: It is considered mourning for him (and therefore, he may not move their bones). One may not arouse lamentations for his dead relatives and one may not eulogize them for thirty days before the festival. (8a)
The Gemora asks on Rabbi Meir from a braisa which states: One who gathers the bones of his father or mother should mourn for them the entire day, but not the following evening. (It is evident from the braisa that gathering his parent’s bones is a source of mourning, so how could Rabbi Meir state that this can be done during Chol Hamoed?) Abaye answers: Rabbi Meir in the Mishna means that the joy of the festival will override his feelings of anguish (and that is why it would be permitted to move the bones). (8a)
The Mishna had stated: One may not arouse lamentations for his dead relatives and one may not eulogize them for thirty days before the festival. The Gemora inquires: Why thirty days? Rav Kahana answers in the name of Rav Yehudah in the name of Rav: There was once an incident where a certain man collected money for the sake of ascending to Yerushalayim for the festival pilgrimage. A eulogist came and stood by the doorway of his house (lamenting the loss of one of his relatives). The wife took the money (which was designated for her husband trip) and paid the eulogist with it. The man was left without money and he didn’t go up to Yerushalayim. It was at that time that the Chachamim enacted that one may not arouse lamentations for his dead relatives and one may not eulogize them for thirty days before the festival.
Shmuel offers another reason: A dead person is not forgotten by the living for thirty days (and they might come to eulogize him during the festival).
The Gemora states that there will be a difference between the two reasons if the eulogizer does it for free. (8a – 8b)
The Mishna states: One may not dig burial chambers and tombs on the Moed (they were not needed during Chol Hamoed and therefore prohibited because it involves excessive exertion), but one may adjust burial chambers during Chol Hamoed. One may make a pond for washing laundry during Chol Hamoed (since it does not involve excessive exertion), and a coffin providing that the corpse is in the courtyard. Rabbi Yehudah prohibits unless there are boards with him (prepared from beforehand). (8b)
The Gemora asks: What are burial chambers and tombs? The Gemora answers: The burial chambers are made by digging into the sides of the crypt and the tombs are the vaults built above the ground. (8b)
The Mishna had stated: One may adjust burial chambers during Chol Hamoed. The Gemora asks: How can it be adjusted? Rav Yehudah answers: If the chamber was too long, they can shorten it. A braisa is cited: One can lengthen it or widen it. (8b)
The Mishna had stated: One may build a coffin providing that the corpse is in the courtyard. The Gemora cites a similar teaching from a braisa: One is permitted to perform all the necessities for a corpse during Chol Hamoed; we may cut his hair; launder his clothes for him; build a coffin for him from boards that were prepared from before the festival. Rabban Shimon ben Gamliel says: It is permitted to bring the wood and saw them into boards privately in his house. (8b)
The Mishna states: One may not marry women during Chol Hamoed, neither virgins nor widows. One may not perform a yibum marriage (a levirate marriage - the act of the brother-in-law marrying his widowed sister-in-law, when the brother died without children) either because he has joy, but he may remarry his divorced wife. A woman is permitted to adorn herself during Chol Hamoed. Rabbi Yehudah says: She may not plaster her face (with lime) because it is a defacement to her (even though, it will improve her appearance when the lime is removed; presently it cause her grief). An ordinary person may sew in the normal manner and a professional muse use irregular stitches. They are permitted to interlace (support for the beds) the beds. Rabbi Yosi says: One may tighten them. (8b)
The Mishna had stated: One may not marry women during Chol Hamoed, neither virgins nor widows. One may not perform a yibum marriage either because he has joy. The Gemora asks: Is joy forbidden on Chol Hamoed? The Gemora answers: We may not intermingle one joyous occasion with another. Alternatively, the Gemora answers that the groom will push aside the joy of the festival and involve himself with the joy of his wife. The Gemora cites a Scriptural verse supporting this viewpoint. It is written [Devarim 16:14]: And you shall rejoice in your festival. The Gemora expounds: With the festival and not with your wife. Ula offers another reason: The groom will exert himself on account of the joy beyond what is permitted during Chol Hamoed. Rav Yitzchak Nafcha says: If we would allow marriages to take place during Chol Hamoed, this would lead to neglect in the obligation of propagation (since people would wait until the festival to get married, in order to merge the wedding feast with the festival feast).
The Gemora asks on Rabbi Meir from a braisa which states: One who gathers the bones of his father or mother should mourn for them the entire day, but not the following evening. (It is evident from the braisa that gathering his parent’s bones is a source of mourning, so how could Rabbi Meir state that this can be done during Chol Hamoed?) Abaye answers: Rabbi Meir in the Mishna means that the joy of the festival will override his feelings of anguish (and that is why it would be permitted to move the bones). (8a)
The Mishna had stated: One may not arouse lamentations for his dead relatives and one may not eulogize them for thirty days before the festival. The Gemora inquires: Why thirty days? Rav Kahana answers in the name of Rav Yehudah in the name of Rav: There was once an incident where a certain man collected money for the sake of ascending to Yerushalayim for the festival pilgrimage. A eulogist came and stood by the doorway of his house (lamenting the loss of one of his relatives). The wife took the money (which was designated for her husband trip) and paid the eulogist with it. The man was left without money and he didn’t go up to Yerushalayim. It was at that time that the Chachamim enacted that one may not arouse lamentations for his dead relatives and one may not eulogize them for thirty days before the festival.
Shmuel offers another reason: A dead person is not forgotten by the living for thirty days (and they might come to eulogize him during the festival).
The Gemora states that there will be a difference between the two reasons if the eulogizer does it for free. (8a – 8b)
The Mishna states: One may not dig burial chambers and tombs on the Moed (they were not needed during Chol Hamoed and therefore prohibited because it involves excessive exertion), but one may adjust burial chambers during Chol Hamoed. One may make a pond for washing laundry during Chol Hamoed (since it does not involve excessive exertion), and a coffin providing that the corpse is in the courtyard. Rabbi Yehudah prohibits unless there are boards with him (prepared from beforehand). (8b)
The Gemora asks: What are burial chambers and tombs? The Gemora answers: The burial chambers are made by digging into the sides of the crypt and the tombs are the vaults built above the ground. (8b)
The Mishna had stated: One may adjust burial chambers during Chol Hamoed. The Gemora asks: How can it be adjusted? Rav Yehudah answers: If the chamber was too long, they can shorten it. A braisa is cited: One can lengthen it or widen it. (8b)
The Mishna had stated: One may build a coffin providing that the corpse is in the courtyard. The Gemora cites a similar teaching from a braisa: One is permitted to perform all the necessities for a corpse during Chol Hamoed; we may cut his hair; launder his clothes for him; build a coffin for him from boards that were prepared from before the festival. Rabban Shimon ben Gamliel says: It is permitted to bring the wood and saw them into boards privately in his house. (8b)
The Mishna states: One may not marry women during Chol Hamoed, neither virgins nor widows. One may not perform a yibum marriage (a levirate marriage - the act of the brother-in-law marrying his widowed sister-in-law, when the brother died without children) either because he has joy, but he may remarry his divorced wife. A woman is permitted to adorn herself during Chol Hamoed. Rabbi Yehudah says: She may not plaster her face (with lime) because it is a defacement to her (even though, it will improve her appearance when the lime is removed; presently it cause her grief). An ordinary person may sew in the normal manner and a professional muse use irregular stitches. They are permitted to interlace (support for the beds) the beds. Rabbi Yosi says: One may tighten them. (8b)
The Mishna had stated: One may not marry women during Chol Hamoed, neither virgins nor widows. One may not perform a yibum marriage either because he has joy. The Gemora asks: Is joy forbidden on Chol Hamoed? The Gemora answers: We may not intermingle one joyous occasion with another. Alternatively, the Gemora answers that the groom will push aside the joy of the festival and involve himself with the joy of his wife. The Gemora cites a Scriptural verse supporting this viewpoint. It is written [Devarim 16:14]: And you shall rejoice in your festival. The Gemora expounds: With the festival and not with your wife. Ula offers another reason: The groom will exert himself on account of the joy beyond what is permitted during Chol Hamoed. Rav Yitzchak Nafcha says: If we would allow marriages to take place during Chol Hamoed, this would lead to neglect in the obligation of propagation (since people would wait until the festival to get married, in order to merge the wedding feast with the festival feast).
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