Daf Yomi - Moed Katan 27 - Highlights

The Gemora cites a braisa: At what point do the mourners overturn their beds? Rabbi Eliezer says: When the coffin leaves the house. Rabbi Yehoshua said: When they seal the lid on the casket. (27a)

The Gemora cites a braisa: When do the mourners right the beds on Friday afternoon? The Gemora answers: From Mincha time (either a half hour after midday or two and a half hours afterwards). Rabbah bar Rav Huna interrupts and rules that the mourners are nevertheless prohibited from sitting on those beds until nightfall (since they are still required to be in a state of mourning until then). The braisa continues: They must overturn the beds on Motzei Shabbos even if there is only one more day of mourning left. (27a)

The Gemora cites a braisa: The mourners must overturn all the beds that are in his house and even if there are ten beds in ten different places of the house (other Rishonim – in other houses, as long as he uses them sometimes). Even if there are five brothers and one of them dies, they all are required to overturn their beds in their houses. If the bed is designated for containing utensils, it does not need to be overturned. (27a)

The Gemora cites a braisa: The mourner is not required to overturn a dargash (will be explained shortly) bed, rather, one should stand it up on its side (and lean it against the wall). Rabban Shimon ben Gamliel says: One should untie its straps and the bed will fall by itself.

Ula says: A dargash bed is a bed of good fortune.

The Gemora asks: If it is a regular type of bed, why does the Tanna Kamma maintain that it is not required to be overturned? The Gemora answers: This is not problematic; it is similar to a bed that is designated for containing utensils that does not need to be overturned (because it is not used for sleeping).

The Gemora asks: If it is a regular type of bed, why does Rabban Shimon ben Gamliel rule that one should untie its straps; a regular bed does not have straps, it has ropes attached to the frame?

The Gemora concludes that a dargash is a leather bed (its straps are attached on the inside through slits in the frame – even though it was used as a regular bed (for traveling noblemen), the Sages were lenient regarding it because overturning the leather sheet and placing it on the ground would cause damage to it). (27a)

The Gemora cites a braisa: We may sweep and sprinkle water on the ground within the mourner's house, and we may wash dishes, cups, jars and bottles, but we may not bring the incense and the nice-smelling spices into the house of the mourner.

The Gemora states: It is permitted to bring the incense and the nice-smelling spices into the room where the consolers are comforting the mourner. (27a)

The Mishna states: They may not bring the food to the house of the mourner on a tray, or in a large bowl, or with a large basket, but rather, the food should be brought in regular baskets.

They may not recite the mourners' blessing during Chol Hamoed, but they do form the row and console the mourner and they immediately dismiss the public.

They may not set down the bier in the street during Chol Hamoed in order not to promote eulogies (which are forbidden on Chol Hamoed). They never set down the biers of women in the street out of respect (blood might flow from them and it would be embarrassing). (27a)

The Gemora cites a braisa: Initially, when they brought food to the house of the mourner, a rich person would deliver it in containers of silver and gold, and poor people would deliver it in weaved willow baskets, and the poor people were ashamed. They enacted that everyone should deliver it in these simple weaved willow baskets, because of the honor of the poor people.

Initially, they served drinks in the house of the mourner, a rich person would serve it in white glass vessels and poor people would serve it in colored glass, and the poor people were ashamed. They enacted that all should serve the drinks in colored glass, because of the honor of the poor people.

Initially, they would expose the face of the rich person who died (thus inspiring people to cry) and cover the face of the poor people because their faces were blackened due to years of famine, and the poor people were ashamed. They enacted that they cover the faces of all, because of the honor of the poor people.

Initially, they would take the rich person who died out on a dargash and the poor people on a bier, and the poor people were ashamed. They enacted that all be taken out on a bier, because of the honor of the poor people.

Initially, they would place incense under those who dies with stomach illnesses, but those living with stomach illnesses became ashamed. They enacted that incense would be placed under all corpses, because of the honor of those living with stomach illnesses.

Initially, they would immerse utensils used by menstruating women before they died, but the living menstruants became ashamed. They enacted that they would immerse utensils from all women who died, because of the honor of the living menstruants.

Initially, they would immerse utensils used by zavim (men who became tamei because of a specific type of seminal emission) before they died, but the living zavim became ashamed. They enacted that they would immerse utensils from all men who died, because of the honor of the living zavim.

Initially, the taking out of the corpse was harder on his relatives more than his death (due to the costs involved), until the situation was such that his relatives would place him down and run away! Until Rabban Gamliel came and acted lightly with himself, by going out with linen clothing, and all the people followed his example to be buried in linen clothing.

Rav papa said: Nowadays, the custom is to use coarse canvas, which is worth only a zuz. (27a – 27b)

Rav Papa said: One is permitted to eulogize a Torah scholar during Chol Hamoed. It is certainly permitted on Chanukah and Purim. The Gemora qualifies this ruling: It is only permitted in the presence of the bier or on the day that they were informed of his passing. (27b)

Rabbi Yochanan said: A mourner, who has nodded his head (thus indicating that he has been consoled), the comforters are prohibited from sitting near him.

Rabbi Yochanan said: All are obligated to stand before the Nasi except for a mourner and a sick person. (27b)

Rav Yehudah said in the name of Rav: If there is a dead person in a city, the citizens of the city are prohibited from working until after the burial.

Rav Yehudah said in the name of Rav: One who grieves excessively over his dead will cry over another death. (27b)

It is written [Yirmiyah 22:10]: Cry intensely for one who leaves, because he will not return again and see the land of his birthplace. Rav Yehudah said: This is referring to one who departs this world without children.

Rav Huna said: The verse is referring to a person who committed a sin and repeated it. The Gemora states: Rav Huna is following his reasoning stated elsewhere that one who commits a sin and repeats it, it has become permitted to him.

The Gemora asks: Do you actually think that it is permitted? The Gemora answers: Rav Huna means that it becomes to him as if it was permitted. (27b)