Enjoying this page?

MOED KATAN - 015a – ואלו מגלחין – פרק שלישי – מועד קטן, טו ע”א

Previous Next

https://youtu.be/6t8JBF_iVFYו.צורת הדף באתר היברובוקס

מנודין ומצורעין מה הן בתספורת?

מנודין ומצורעין מהו - להכי קאמר להו בהדדי משום דפשיט להו בהדדי:

ת"ש: מנודין ומצורעין אסורין לספר ולכבס.

 

מנודה שמת - ב"ד סוקלין את ארונו.

מנודה שמת וכו' - סיפא דברייתא היא:

ר' יהודה אומר: לא שיעמידו עליו גל אבנים כגלו של עכן.

כגלו של עכן - דכתיב (יהושע ז) ויקימו עליו גל אבנים גדול:

אלא ב"ד שולחין ומניחין אבן גדולה על ארונו.

ללמדך שכל המתנדה ומת בנידויו - ב"ד סוקלין את ארונו.

Audio  Video

אבל חייב בעטיפת הראש.[1]

מדקאמר ליה רחמנא ליחזקאל (יחזקאל כד): ולא תעטה על שפם.[2]

מכלל דכולי עלמא מיחייבי.[3]

 

מנודה מהו בעטיפת הראש?[4]

אמר רב יוסף: תא שמע: והן מתעטפין ויושבין כמנודין וכאבלים, עד שירחמו עליהם מן השמים.[5]

והן מתעטפין - מפורש במסכת תענית לאחר שהתענו שלש עשרה ת"צ:[6]

א"ל אביי: דלמא מנודה לשמים שאני דחמיר.[7]

מנודה לשמים - כי הני שאני דחמירי ולהכי צריכי עטיפת הראש אבל אחרים אינן צריכין עטיפת הראש:[8]

 

מצורע מהו בעטיפת הראש?[9]

ת"ש (ויקרא יג, מה): ועל שפם יעטה.

יעטה - משמע עטיפת הראש:

- מכלל שחייב בעטיפת הראש.[10]

ש"מ[11]

 

אבל אסור להניח תפילין.[12]

מדקאמר ליה רחמנא ליחזקאל (יחזקאל כד): פארך חבוש עליך.[13]

פארך - זה תפילין:[14]

מכלל דכולי עלמא אסור.[15]

 

מנודה מהו בתפילין?[16]

תיקו.[17]

 

מצורע מהו בתפילין?[18]

ת"ש (ויקרא יג): והצרוע - לרבות כ"ג.

בגדיו יהיו פרומים - שיהו מקורעים.

(ויקרא יג) וראשו יהיה פרוע - אין פריעה אלא גידול שער. דברי ר"א.

ר"ע אומר: נאמרה הוייה בראש ונאמרה הוייה בבגד.

מה הוייה האמורה בבגד דבר שחוץ מגופו,

אף הוייה בראש - דבר שחוץ מגופו.

דבר שהוא חוץ מגופו אף הוייה - האמורה בראש: ראשו יהיה פרוע - משמע מגולה, כענין דכתיב: ופרע את ראש האשה (במדבר ה) - דבר שהוא חוץ מגופו, ולא אמרינן משער שהוא מגופו:

מאי לאו אתפילין?

מאי לאו - שיהא ראשו מגולה מתפילין:

אמר רב פפא: לא אכומתא וסודרא.

אכומתא וסודרא - כלומר שיהא ראשו מגולה מכומתא וסודרא אבל תפילין מניח:

 

אבל אסור בשאילת שלום.

דקאמר ליה רחמנא ליחזקאל (יחזקאל כד): האנק דם.

דהא א"ל רחמנא ליחזקאל האנק דום - כלומר בדבר זה תנהוג אבילות שתדום ולא תשאל לשלום:

 

מנודה מהו בשאילת שלום?

אמר רב יוסף: ת"ש.

ת"ש - דתני גבי תעניות הן יושבין כמנודין ואבלים כו':

ובשאילת שלום שבין אדם לחברו, כבני אדם הנזופין למקום.

א"ל אביי: דלמא מנודה לשמים שאני, דחמיר.

 

מצורע מהו בשאילת שלום?

ת"ש: ועל שפם יעטה - שיהו שפתותיו מדובקות זו בזו,

שפם - משמע שפתותיו מדובקות:

שיהא כמנודה וכאבל, ואסור בשאילת שלום.

ש"מ.

 

וניפשוט מינה למנודה?

אמר רב אחא בר פנחס משמיה דרב יוסף: מי קתני: שאסור - שיהא כמנודה וכאבל [קתני].

מי קתני כמנודה - שאסור בשאילת שלום:

במילי אחרנייתא. ואסור נמי בשאילת שלום.

 

אבל אסור בדברי תורה.

מדקאמר רחמנא ליחזקאל: דום.

 

מנודה מהו בדברי תורה?

אמר רב יוסף: ת"ש:

מנודה - שונה ושונין לו. נשכר ונשכרין לו.

מוחרם

מוחרם - שמחרימין בחרם לאחר ל' יום לאחר הנדוי:

- לא שונה ולא שונין לו. לא נשכר ולא נשכרין לו.

אבל שונה הוא לעצמו, שלא יפסיק את למודו.

ועושה לו חנות קטנה בשביל פרנסתו.

ואמר רב: זבוני מיא בפקתא דערבות.

בפקתא דערבות - בשוק של אותו מקום:

שמע מינה.

 

מצורע מהו בדברי תורה:

ת"ש (דברים ד): והודעתם לבניך ולבני בניך יום אשר עמדת לפני ה' אלהיך בחורב - מה להלן באימה וביראה וברתת ובזיעה.

מכאן אמרו: הזבין והמצורעין ובועלי נדות - מותרין לקרות בתורה ובנביאים ובכתובים, ולשנות במדרש ובש"ס בהלכות ובאגדות.

ובעלי קריין - אסורין.

בעלי קריין אסורין - לפי שבא להם מחמת שמחה וקלות ראש וליכא אימה:

שמע מינה.

 

אבל אסור בתכבוסת.

דכתיב (שמואל ב יד): וישלח יואב תקועה ויקח משם אשה חכמה, ויאמר אליה התאבלי נא ולבשי נא בגדי אבל, ואל תסוכי שמן והיית כאשה זה ימים רבים מתאבלת על מת.

 

מנודין ומצורעין מה הן בתכבוסת?

ת"ש. מנודין ומצורעין אסורין לספר ולכבס.

ש"מ.

 

אבל חייב בקריעה.

דקאמר להו רחמנא לבני אהרן (ויקרא י): לא תפרומו - מכלל דכ"ע מיחייבי.

 

מנודה מהו בקריעה?

תיקו.

 

מצורע מהו בקריעה?

ת"ש (ויקרא יג): בגדיו יהיו פרומים - שיהו מקורעין.

שמע מינה.

 

אבל חייב בכפיית המטה.

דתני בר קפרא 

  1. 1 The phrase "אבל חייב בעטיפת הראש" in Moed Katan 15a translates as "a mourner is obligated in the wrapping of the head." This refers to the halachic practice that during the mourning period, particularly for the loss of a close relative, a mourner is required to cover their head. Explanation: אבל (Avel): A mourner, someone who is grieving the death of a close family member (parents, children, spouse, siblings). חייב (Chayav): Obligated, meaning this is a requirement rather than an optional practice. בעטיפת הראש (Be'atifat HaRosh): "Wrapping of the head," a specific practice in which the mourner covers their head, traditionally with a garment or cloth, as a sign of mourning and humility. This symbolizes the mourner's lowered spirit and their subjugation to the decree of death. The practice of wrapping the head during mourning is a form of showing grief and serves as a visible expression of a person's internal sorrow. This custom has its roots in the idea of covering oneself as a sign of being withdrawn from normal activities and presenting a humble and subdued appearance before Hashem during a time of loss. It is one of the many specific behaviors mandated for a mourner in Jewish tradition to signify the person's altered state during the mourning period.
  2. 2 The phrase brought in Moed Katan 15a, "מדקאמר ליה רחמנא ליחזקאל: ולא תעטה על שפם" ("Since the Merciful One said to Ezekiel: And you shall not cover your lips"), refers to the instruction given to the prophet Ezekiel by Hashem in the book of Ezekiel (24:17) following the death of his wife. In that verse, Ezekiel is commanded not to observe the usual mourning practices: "Sigh silently; do not mourn for the dead. Put on your turban and your shoes on your feet, and do not cover your lips, and do not eat the bread of men." Explanation: Hashem commands Ezekiel not to follow the conventional mourning customs, one of which was "not to cover your lips." This refers to a practice in which mourners would cover their lips or faces, as part of the general custom of covering one's head or face during mourning, signifying sorrow and humility. In Ezekiel's case, Hashem specifically instructs him not to engage in these outward expressions of mourning. The purpose of this unique command was to turn Ezekiel's personal loss into a sign for the people, as a symbolic act related to the impending destruction of the Temple. By not displaying the usual signs of grief, Ezekiel was to convey a prophetic message to the public, emphasizing the profound loss they would soon experience. The Gemara in Moed Katan references this verse to contrast the norm: generally, mourners are obligated to engage in practices such as covering their head and lips, but in Ezekiel's case, there was a direct, exceptional command from Hashem not to do so.
  3. 3 The phrase "מכלל דכולי עלמא מיחייבי" in Moed Katan 15a translates as "This implies that everyone else is obligated." In other words, from the specific instruction given to Ezekiel not to cover his lips or observe the usual mourning practices, it can be inferred that, generally, everyone else (i.e., all other mourners) is indeed required to observe these customs. Explanation: The Gemara deduces from the unique command to Ezekiel that this was an exceptional case. Since Hashem told Ezekiel not to follow the regular mourning customs, it implies that under normal circumstances, other mourners are obligated to observe these practices, such as covering their head or lips. This is a common method in Talmudic reasoning, where a specific case highlights the general rule. Here, Ezekiel’s exemption clarifies that everyone else is usually required to follow the traditional mourning rituals.
  4. 4 The question "מנודה מהו בעטיפת הראש?" from Moed Katan 15a translates as: "What is the law regarding a person who is excommunicated (מנודה) and the wrapping of the head (עטיפת הראש)?" Explanation: This question asks whether someone who is in a state of nidui (excommunication) is obligated to cover their head as part of their status, similar to how mourners wrap their heads as a sign of mourning and humility. The nidui status is a form of social and religious exclusion, and the Gemara is inquiring whether the practices associated with mourning, specifically the wrapping of the head, also apply to someone in this situation. The wrapping of the head is an outward expression of sorrow, humility, or disgrace, and the Gemara is exploring if this should be extended to someone under nidui as a form of public acknowledgment of their ostracism.
  5. 5 The statement "אמר רב יוסף: תא שמע: והן מתעטפין ויושבין כמנודין וכאבלים, עד שירחמו עליהם מן השמים" from Moed Katan 15a translates as: "Rav Yosef said: Come and hear: And they wrap themselves and sit like those excommunicated and like mourners, until they are shown mercy from Heaven." Explanation: Rav Yosef brings a source to answer the question regarding the behavior of someone in nidui (excommunication). He cites a teaching that individuals in a state of distress (whether due to being excommunicated or mourning) wrap themselves and sit in a state of humility and submission, much like mourners and those excommunicated. The phrase "until they are shown mercy from Heaven" indicates that this behavior continues until their situation improves through divine mercy. This implies that both mourners and those in nidui share a common expression of sorrow and submission through practices like covering the head and adopting a humble posture, awaiting relief through spiritual or heavenly intervention. Thus, Rav Yosef is drawing a parallel between mourners and those in nidui, suggesting that excommunicated individuals also practice the wrapping of the head as a sign of their distress and hope for divine mercy.
  6. 6 The phrase "והן מתעטפין" ("and they wrap themselves") is explained in Tractate Ta'anit, where it refers to a specific practice that occurs after the community has fasted for thirteen public fasts (תעניות ציבור, Ta'aniyot Tzibur).
  7. 7 The phrase "א"ל אביי: דלמא מנודה לשמים שאני דחמיר" from Moed Katan 15a translates as: "Abaye said to him: Perhaps being excommunicated by Heaven is different, because it is more severe." Explanation: Abaye responds to the previous discussion by suggesting that the case of someone who is מנודה לשמים (excommunicated by Heaven) might be different from regular excommunication (nidui imposed by human authority). His reasoning is that being excommunicated by Heaven is more serious (חמיר, meaning stricter or more severe) than excommunication by earthly authorities. In this context, Abaye is questioning whether the same rules of behavior (such as wrapping the head) should automatically apply to someone excommunicated by Heaven, since the gravity of their situation is more profound and may require different or stricter customs and practices. In other words, Abaye is raising the possibility that because divine excommunication is more serious than earthly excommunication, the outward practices of mourning or humiliation (like wrapping the head) might not be directly comparable between the two situations.
  8. 8 The phrase "מנודה לשמים - כי הני שאני דחמירי ולהכי צריכי עטיפת הראש אבל אחרים אינן צריכין עטיפת הראש" can be translated and explained as follows: "Excommunicated by Heaven — this case is different because it is more severe, and therefore they require the wrapping of the head, but others do not need to wrap their heads." Explanation: This statement clarifies that someone who is מנודה לשמים (excommunicated by Heaven) is in a unique and more serious situation compared to others. Because their excommunication comes directly from Heaven and is more severe (חמירי), they are required to observe the practice of עטיפת הראש (wrapping the head) as a sign of their distress and humility. The phrase also makes a distinction between those excommunicated by Heaven and others who are excommunicated by earthly authorities, suggesting that the latter may not necessarily need to follow the same practice of wrapping the head. This highlights the greater severity and seriousness of divine excommunication, which calls for a more intense outward expression of repentance or humility, like covering the head. In summary, the distinction here is that those under divine excommunication have stricter customs, such as wrapping the head, which may not be required for those excommunicated in other circumstances.
  9. 9 "What is the law regarding a leper (מצורע) and the wrapping of the head?" This question explores whether a person afflicted with tzara'at (leprosy) is obligated to practice wrapping their head, similar to mourners or those excommunicated. In biblical and rabbinic law, tzara'at was not only a physical condition but also carried spiritual implications, and those affected were often subjected to specific laws, including isolation from the community. The Gemara is inquiring whether a metzora (leper) should also observe the practice of covering their head as a symbol of their affliction and separation, just as other individuals in states of mourning or distress were required to do. This seeks to establish if the head covering is part of their outward expression of humility and submission.
  10. 10 "Come and hear (a proof from a verse) (Leviticus 13:45): 'And he shall cover his upper lip' — implying that he is obligated in the wrapping of the head." Explanation: The Gemara brings a verse from Leviticus 13:45, which discusses the laws concerning a metzora (leper). The verse states that the leper must cover his upper lip, which is interpreted by the Gemara as implying that the leper is also obligated to cover or wrap his head. The phrase "מכלל שחייב בעטיפת הראש" means that from the instruction to cover the upper lip, it can be inferred that there is also a general obligation for the metzora to wrap their head. This supports the idea that the practice of head covering, similar to mourners or those excommunicated, applies to a metzora as part of the public display of their affliction and separation from the community.
  11. 11 "Learn from this" or "It is proven from this" (Sh'ma Mina - שמע מינה). Explanation: This phrase is commonly used in the Gemara to indicate that a conclusion has been reached or proven based on the evidence just provided. In this case, the Gemara is confirming that the requirement for a metzora to wrap their head has been demonstrated by the proof brought from the verse in Leviticus. The use of "ש"מ" signals that the matter is settled based on the scriptural reference.
  12. 12  A mourner is forbidden to put on tefillin. Explanation: During the first day of mourning, the mourner is not allowed to wear tefillin because they are considered a symbol of glory (pe'er), which is inappropriate during the intense sorrow of the first day of mourning. On subsequent days of mourning, depending on the custom and halachic opinion, the mourner may resume wearing tefillin.
  13. 13 "From the fact that the Merciful One (Hashem) said to Yechezkel (Ezekiel) [24:17], 'Your adornment [tefillin] should be worn upon you.'"
  14. 14 "פארך – this refers to tefillin." Rashi is clarifying that the term "פארך" in the verse is referring to the tefillin, which are considered an adornment (pe'er).
  15. 15 "This implies that for everyone else (other than Yechezkel), it is forbidden."
  16. 16 "What is the law for a person who is excommunicated regarding tefillin?" This is a question being raised about whether someone who is under excommunication (a menudeh) is permitted to wear tefillin, similar to the discussion about mourners.
  17. 17 "Let it stand unresolved." This indicates that the Talmud leaves the question unanswered, meaning no definitive ruling is provided on whether a person who is excommunicated is allowed to wear tefillin.
  18. 18 "What is the law for a leper (metzora) regarding tefillin?" This is asking whether someone afflicted with tzara'at (a leprous condition) is permitted or required to wear tefillin.
Previous
Next