Moed Katan — Daf 19a

וטווה על יריכו תכלת לציציתו:

גמ׳ ת"ר כותב אדם תפילין ומזוזות לעצמו וטווה על יריכו תכלת לציציתו ולאחרים בטובה דברי רבי מאיר ר' יהודה אומר מערים ומוכר את שלו וחוזר וכותב לעצמו ר' יוסי אומר כותב ומוכר כדרכו כדי פרנסתו

אורי ליה רב לרב חננאל ואמרי לה רבה בר בר חנה לרב חננאל הלכה כותב ומוכר כדרכו כדי פרנסתו:

וטווה על יריכו תכלת: ת"ר טווה אדם על יריכו תכלת לציציתו אבל לא באבן דברי ר' אליעזר וחכמים אומרים אף באבן ר' יהודה אומר משמו באבן אבל לא בפלך וחכמים אומרים בין באבן בין בפלך

אמר רב יהודה אמר שמואל וכן א"ר חייא בר אבא א"ר יוחנן הלכה בין באבן בין בפלך והלכה כותב כדרכו ומוכר כדי פרנסתו:

מתני׳ הקובר את מתו שלשה ימים קודם לרגל בטלה הימנו גזרת שבעה שמונה בטלו הימנו גזרת שלשים

מפני שאמרו שבת עולה ואינה מפסקת רגלים מפסיקין ואינן עולין

ר' אליעזר אומר משחרב בית המקדש עצרת כשבת

רבן גמליאל אומר ראש השנה ויום הכפורים כרגלים וחכמים אומרים לא כדברי זה ולא כדברי זה אלא עצרת כרגלים ראש השנה ויוה"כ כשבת:

גמ׳ אמר רב גזרת בטלו ימים לא בטלו וכן א"ר הונא גזרת בטלו ימים לא בטלו ורב ששת אמר אפילו ימים נמי בטלו

מ"ט ימים לא בטלו שאם לא גילח ערב הרגל אסור לגלח אחר הרגל

AND MAY SPIN ON HIS THIGH THE BLUE-WOOL FOR HIS FRINGE.1 GEMARA. Our Rabbis taught: A person [may] write [the scriptural sections for] phylacteries or mezuzoth for his own use [and spin on his thigh the blue threads for his own fringe],2 and for others [he may do so] as a favour:3 this is R. Meir s view; R. Judah says, He may artfully dispose of his own and [then] write fresh ones for his own use. R. Jose says, He may write and sell [them] in his usual way enough for his [personal] requirements’,4 Rab gave a decision to R. Hananel and some say, Rabbah b. Bar-Hanah to R. Hananel5 — that the halachah is that one [may] write and them in his way to the extent of his requirements. AND [MAY] SPIN ON His THIGH BLUE-WOOL FOR HIS FRINGE. Our Rabbis taught: A person [may] spin on his thigh the blue [thread] for his fringe, but [may] not do so with a stone [as a spindle-whorl]: that is R. Eliezer's view; but the Sages say [he may] even with a stone. R. Judah says in his [R. Eliezer's] name: [He may] with a stone, but not with a spindle; but the Sages say, [He may] either with stone or with spindle. Said R. Judah as citing Samuel, and similarly R. Hiyya b. Abba said as citing R. Johanan: The halachah is that [one may spin the blue-wool for his fringe] whether with a stone [as whorl] or with a spindle;6 and it is also the halachah that one [may] write in his usual way and sell sufficient for his requirements.7 MISHNAH. IF ONE BURIES HIS DEAD THREE DAYS8 BEFORE A FESTIVAL, THE RESTRICTIONS9 APPERTAINING TO HIS SEVEN DAYS’ MOURNING FALL AWAY; [IF HE BURIES HIS DEAD] EIGHT DAYS BEFORE A FESTIVAL, THE RESTRICTIONS OF THE THIRTY [DAYS] FALL AWAY,10 BECAUSE THEY [THE SAGES] SAID THAT THE SABBATH ENTERS INTO COUNT BUT DOES NOT INTERRUPT,11 WHILE FESTIVALS INTERRUPT12 AND DO NOT ENTER INTO COUNT.13 R. ELIEZER SAYS, SINCE THE SANCTUARY [AT JERUSALEM] WAS LAID IN RUINS, [THE FEAST OF] ‘AZERETH’14 IS [RECKONED] AS AN [ORDINARY] SABBATH [DAY];15 RABBAN GAMALIEL SAYS, NEW YEAR AND THE DAY OF ATONEMENT ARE [RECKONED] AS FESTIVALS; WHILE THE SAGES SAY, [THE RULE IS] NEITHER ACCORDING TO THE STATEMENT OF THE ONE NOR ACCORDING TO THE STATEMENT OF THE OTHER, BUT AZERETH IS [RECKONED] LIKE [THE OTHER] FESTIVALS AND NEW YEAR AND THE DAY OF ATONEMENT ARE [RECKONED] AS A SABBATH [DAY]. GEMARA. [THE RESTRICTIONS... FALL AWAY]. Said Rab, [this means only] ‘the restrictions’16 fall away, but the days [of mourning] do not fall away17 and so said also R. Huna:18 The ‘restrictions fall away but the ‘days’ do not fall away; and R. Shesheth19 said that even the days also fall away.20 What is the meaning of, ‘But the days [of mourning] do not fall away’? [It means] that if he had not cropped his hair on the day before the festival he is forbidden to crop himself after the festival Keth. 69a. days of mourning, from work and bodily comforts — bathing, anointing, footwear and fresh clean clothes, i.e., the maintenance of a neglected disconsolate appearance in honour of the deceased. The public, religious, festive rejoicing suspends, or according to some, cancels the formal observance of sorrow. days plus one day of the remaining period before the festival. Sabbath. XXIII, 17). Both terms occur in Num. XXVIII, 26. V. Targums on the last, and Mid. Lekah Tob, ad loc. p. 272; cf. also infra 24b. Mishnah) is not canceled but only deferred pending the festive time. formalities were suspended.