Moed Katan — Daf 28b

מתני׳ נשים במועד מענות אבל לא מטפחות ר' ישמעאל אומר הסמוכות למטה מטפחות

בראשי חדשים בחנוכה ובפורים מענות ומטפחות בזה וזה לא מקוננות נקבר המת לא מענות ולא מטפחות

איזהו עינוי שכולן עונות כאחת קינה שאחת מדברת וכולן עונות אחריה שנא' (ירמיהו ט, יט) ולמדנה בנותיכם נהי ואשה רעותה קינה

אבל לעתיד לבא הוא אומר (ישעיהו כה, ח) בלע המות לנצח ומחה ה' אלהים דמעה מעל כל פנים וגו':

גמ׳ מאי אמרן אמר רב ויי לאזלא ויי לחבילא

אמר רבא נשי דשכנציב אמרן הכי ויי לאזלא ויי לחבילא ואמר רבא נשי דשכנציב אמרן גוד גרמא מככא ונמטי מיא לאנטיכי

ואמר רבא נשי דשכנציב אמרן עטוף וכסו טורי דבר רמי ובר רברבי הוא ואמר רבא נשי דשכנציב אמרן שייול אצטלא דמלתא לבר חורין דשלימו זוודיה

ואמר רבא נשי דשכנציב אמרן רהיט ונפיל אמעברא ויזופתא יזיף ואמר רבא נשי דשכנציב אמרן אחנא תגרי אזבזגי מיבדקו ואמר רבא נשי דשכנציב אמרן מותא כי מותא ומרעין חיבוליא

תניא היה ר"מ אומר (קהלת ז, ב) טוב ללכת אל בית אבל וגו' עד והחי יתן אל לבו דברים של מיתה דיספד יספדוניה דיקבר יקברוניה דיטען יטענוניה דידל ידלוניה

ואיכא דאמרי דלא ידל ידלוניה דכתיב (משלי כה, ז) כי טוב אמר לך עלה הנה וגו'

ת"ר כשמתו בניו של רבי ישמעאל נכנסו ד' זקנים לנחמו ר' טרפון ור' יוסי הגלילי ור' אלעזר בן עזריה ור"ע אמר להם ר' טרפון דעו שחכם גדול הוא ובקי באגדות אל יכנס אחד מכם לתוך דברי חבירו אמר ר"ע ואני אחרון

פתח רבי ישמעאל ואמר רבו עונותיו תכפוהו אבליו הטריח רבותיו פעם ראשונה ושניה

נענה ר"ט ואמר (ויקרא י, ו) ואחיכם כל בית ישראל יבכו את השריפה והלא דברים ק"ו ומה נדב ואביהוא שלא עשו אלא מצוה אחת דכתיב (ויקרא ט, ט) ויקריבו בני אהרן את הדם אליו כך בניו של ר' ישמעאל על אחת כמה וכמה

נענה ר' יוסי הגלילי ואמר (מלכים א יד, יג) וספדו לו כל ישראל וקברו אותו והלא דברים ק"ו ומה אביה בן ירבעם שלא עשה אלא דבר אחד טוב דכתיב ביה (מלכים א יד, יג) יען נמצא בו דבר טוב כך בניו של ר' ישמעאל על אחת כמה וכמה

מאי דבר טוב ר' זירא ור' חיננא בר פפא חד אמר שביטל משמרתו ועלה לרגל וחד אמר שביטל פרדסאות שהושיב ירבעם אביו על הדרכים שלא יעלו ישראל לרגל

נענה ר' אלעזר בן עזריה ואמר (ירמיהו לד, ה) בשלום תמות ובמשרפות אבותיך המלכים הראשונים [אשר היו לפניך כן] ישרפו לך והלא דברים ק"ו ומה צדקיהו מלך יהודה שלא עשה אלא מצוה אחת שהעלה ירמיה מן הטיט כך בניו של ר' ישמעאל על אחת כמה וכמה

נענה ר"ע ואמר (זכריה יב, יא) ביום ההוא יגדל המספד בירושלם כמספד הדדרימון [בבקעת מגידון] ואמר רב יוסף אלמלא תרגומיה דהאי קרא לא הוה ידענא מאי קאמר

בעידנא ההוא יסגי מספדא בירושלם כמספדא דאחאב בר עמרי דקטל יתיה הדדרימון בר טברימון וכמספד דיאשיה בר אמון דקטל יתיה פרעה חגירא בבקעת מגידו

והלא דברים ק"ו ומה אחאב מלך ישראל שלא עשה אלא דבר אחד טוב דכתיב (מלכים א כב, לה) והמלך היה מעמד במרכבה נכח ארם כך בניו של ר' ישמעאל על אחת כמה וכמה

א"ל רבא לרבה בר מרי כתיב ביה בצדקיהו בשלום תמות וכתיב (ירמיהו לט, ז) ואת עיני צדקיהו עור א"ל הכי א"ר יוחנן שמת נבוכדנאצר בימיו

ואמר רבא לרבה בר מרי כתיב ביה ביאשיהו (מלכים ב כב, כ) לכן הנני אוסיפך על אבותיך ונאספת אל קברותיך בשלום וכתיב (דברי הימים ב לה, כג) ויורו היורים למלך יאשיהו ואמר רב יהודה אמר רב שעשאוהו ככברה

א"ל הכי א"ר יוחנן שלא חרב בית המקדש בימיו

א"ר יוחנן אין מנחמין רשאין לומר דבר עד שיפתח אבל שנאמר (איוב ג, א) אחרי כן פתח איוב את פיהו והדר ויען אליפז התימני

א"ר אבהו מנין לאבל שמיסב בראש שנאמר (איוב כט, כה) אבחר דרכם ואשב ראש ואשכון כמלך בגדוד כאשר אבלים ינחם

ינחם אחריני משמע אמר רב נחמן בר יצחק ינחם כתיב

מר זוטרא אמר מהכא (עמוס ו, ז) וסר מרזח סרוחים מרזח נעשה שר לסרוחים

אמר ר' חמא בר חנינא מנין לחתן שמיסב בראש שנאמר (ישעיהו סא, י) כחתן יכהן פאר מה כהן בראש אף חתן בראש

וכהן גופיה מנלן דתנא דבי ר' ישמעאל (ויקרא כא, ח) וקדשתו לכל דבר שבקדושה לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון

א"ר חנינא קשה יציאת נשמה מן הגוף

MISHNAH. WOMEN MAY RAISE A WAIL DURING THE FESTIVAL [WEEK], BUT NOT CLAP [THEIR HANDS IN GRIEF]; R. ISHMAEL SAYS, THOSE THAT ARE CLOSE TO THE BIER CLAP [THEIR HANDS IN GRIEF]. ON THE DAYS OF NEW MOON, OF HANUKKAH AND OF PURIM1 THEY MAY RAISE A WAIL AND CLAP [THEIR HANDS IN GRIEF]. NEITHER ON THE FORMER2 NOR ON THE LATTER OCCASIONS DO THEY CHANT A DIRGE. AFTER [THE DEAD] HAS BEEN INTERRED THEY NEITHER RAISE A WAIL NOR CAP [THEIR HANDS IN GRIEF]. WHAT IS MEANT BY RAISING A WAIL’ [‘INNUY]?3 WHEN ALL SING IN UNISON. WHAT IS MEANT BY A DIRGE [KINAH]?4 WHEN ONE SPEAKS5 AND ALL RESPOND AFTER HER, AS IT IS SAID: AND TEACH YOUR DAUGHTERS WAILING AND ONE ANOTHER [EACH] LAMENTATION [KINAH].6 BUT AS TO THE FUTURE [DAYS] TO COME, [THE PROPHET] SAYS: HE WILL DESTROY DEATH FOR EVER AND THE LORD GOD WILL WIPE AWAY TEARS FROM OFF ALL FACES.7 GEMARA. What say the women [in lament]? — Said Rab:8 ‘Cry woe o'er him that is now departing! Cry woe o'er his wounds9 [and smarting]!’ Raba10 said, The women of Shoken-Zeb11 speak thus: ‘Cry woe o'er him that is departing! Cry woe o'er his wounds and smarting!’ Raba also said, The women of Shoken-Zeb speak thus: ‘Withdraw the bone from out the pot12 And the kettles12 fill with water [hot]’. Raba said this also: The women of Shoken-Zeb speak thus: ‘Be muffled,13 ye high mountains, [Clouds] covering your head; Of high lineage and grand ancestry Came he that is dead’. Also this said Raba: The women of Shoken-Zeb speak thus: ‘Borrow [and buy] a Milesian14 robe To dress a free-born son; [Give it free of charge] for Provision left he none’.15 And furthermore said Raba: The women of Shoken-Zeb speak thus: ‘Comes hurrying and scurrying16 Tumbling aboard the ferry And having to borrow his fare’. Again this said Raba: The women of Shoken-Zeb speak thus: ‘Our brothers are merchants who At the custom houses17 are searched’. And again said Raba: The women of Shoken-Zeb speak thus: ‘This death or that death [is the end of the quest]; Our bruises are the rate of interest’. It is taught: R. Meir was wont to say: ‘[It is written], It is better to go to the house of mourning than to go to the house of feasting; for that is the end of all men and the living will lay it to heart.18 ["And the living will lay it to heart"], what is that? Things about death; if one makes lament, others will lament for him; if one assists at burial, others will bury him; if one bears the bier, others will bear him; if one raises [his voice]19 others will raise [their voice] for him’. Others read [the last]: ‘And he that raises not [himself with pride], others will raise him, as it is written: Glorify not thyself in the presence of the King and stand not in the place of great men; for better is it that it be said unto thee, Come up hither, than that thou shouldest be put lower in the presence of the prince. 20 Our Rabbis taught: When the sons of R. Ishmael died, four Elders went into his house to comfort him. R. Tarfon, R. Jose the Galilean, R. Eleazar b. ‘Azaria and R. Akiba. Said R. Tarfon to them: ‘Know ye, he is a great sage and erudite in homiletic exposition, let none of you break in while another is speaking’. Said R. Akiba: ‘And I be last!’ R. Ishmael opened21 [the conversation] and said: ‘His22 sins were many, his sorrowful bereavements came in close succession; he22 troubled his Masters once and a second time!’ R. Tarfon responded and said: ‘But your brethren, the whole house of Israel bewail the burning which the Lord hath kindled.23 Is not this universal sorrow more due24 now [even than there]? Why, if Nadab and Abihu who had performed but one office — as it is written: And the sons of Aaron presented the blood unto him25 . . . were thus [universally mourned] — how much more clue to the sons of R. Ishmael’! R. Jose the Galilean then responded and said: It is written: And all Israel shall make lamentation for him and bury him.26 Is not more due now? Why, if Abijah Jeroboam's son who had done but one good thing — as it is written: Because in him there is found some good thing towards the Lord God of Israel,26 — was mourned in such universal manner, how much more is clue to the sons of Ishmael! What was that ‘good thing’? R. Zeira and R. Hanina b. Papa [gave different explanations]: one Saying that he left his charge [post] and went on a festive pilgrimage [to Jerusalem]; the other saying that he removed the military guards27 that his father had posted on the roads to prevent the Israelites from going on a pilgrimage [to Jerusalem].28 R. Eleazar b. ‘Azaria then responded and said: ‘Thou shalt die in peace and with the burning of thy fathers, the formaer kings that were before thee, so shall they make a burning for thee.29 Is not more clue now? Why, if Zeclekiah King of Judah who had performed but one office in having had Jeremiah lifted from the mire,30 was to be mourned thus, how much more is due to the sons of Ishmael’! R. Akiba then responded and said: ‘In that day there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon’.31 [On this] R. Joseph said, Had we not the [Aramaic Targum] rendering of that text, I would not have known what it said there: ‘In that time the mourning at Jerusalem will be as great as the lament over Ahab son of Omri whom Hadadrimmon son of Tabrimmon had slain32 and as the lament over Josiah son of Amon whom Pharaoh the Lame33 [Necho] had slain in the valley of Megiddon.34 Is not more due now? Why, if Ahab King of Israel who had done but one good thing — as t is written: And the king was stayed up in his chariot against the Arameans [and died at even]35 — was lamented thus how much more is due to the sons of Ishmael’! Said Raba to Rabbah b. Mari, It is written about Zedekiah: Thou shalt die in peace;36 yet it is written [thereafter]: Moreover he [Nebuchadnezzar] put out Zedekiah's eyes?37 — He replied that R. Johanan had explained it thus, [namely] that Nebuchadnezzar died in Zedekiah's lifetime.38 Again said Raba to Rabbah b. Mari, it is written: Therefore, behold I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace;39 yet it is written [about him elsewhere]: And the archers shot at King Josiah,’ [and the King said to his servants, Have me away for I am sore wounded;40 And [on this last part] R. Judah citing Rab, commented: They riddled41 his body like a sieve! — This, too he replied, R. Johanan explained that the Temple had not been destroyed [as threatened] in his lifetime. Said R. Johanan:42 Comforters are not permitted to say a word until the mourner opens [conversation], as it is said: So they sat down with him on the ground. . . and none spake a word unto him; for they saw that his grief was very great.43 After this opened Job his mouth44 . . . Then answered Eliphaz the Temanite.45 Said R. Abbahu: Whence [derive we the practice] that the mourner reclines in the foremost place46 [at the mourners’ repast]? From what is said [by Job]: I chose out their way, and sat chief, and dwelt as a king it, the army, as one comforteth the mourners.47 ‘As one comforteth the mourners’? Does not that convey [rather] that he was [at the head in] comforting others? — Said R. Nahman b. Isaac: [Not necessarily as] it is written Yenahem, it may be rendered, ‘as when one comforteth mourners’.48 Mar Zutra said: The rule might be [derived] from here:49 And prince50 be he who is embittered — distraught51 among those stretched [on couches].52 Said R. Hama b. Hanina, Whence [is derived the practice] that a bridegroom reclines in the foremost place [at the marriage feast]? From what is said: I will rejoice in the Lord . . . for He hath clothed me with the garments of salvation . . . as a bridegroom that ministers in his diadem as a priest.53 Which means that just as a priest [with whom he is compared] is at the head, so is the bridegroom [placed] at the head. And whence have we this ruling about the priest himself? — From what is taught in [a Baraitha of] the School of R. Ishmael: And thou shalt sanctify him [the priest] for he offereth the bread of thy God,54 which means, [sanctify him] in every matter appertaining to hallowed things, to be first to begin,55 first to say grace, first to take a fair portion. R. Hanina said: The dying gasps severely agitate the body lamenting words. parasanq (mile) from Sikara and, higher up. Mahoza, Raba's place. molar tooth’ which gives no sense, as the dying do not suck or gnaw a bone. It has hitherto defied all explanation. It is probably a misreading of tcff from ** or Latin cacabus a three-legged cooking pot synonymous with cucuma — ouenue — associated here with hfhybt = ** (V. Shab. 41a) meaning: He's dead, he needs no broth; fill now the pots and kettles with hot water to wash the dead instead. give other various interpretations. denars’. B.M. 28b (Sonc. ed., p. 176) and v. Jast. 22a. appropriately refers to Shab. 32a q.v. Han. gives another reading cited in Ar. Compl. l.c.: ‘Our brothers are merchants who are tested by the goods they sell’. Cf. Job II, 11-13; III, 1ff fighting men and not to give the enemy an advantage. J. Kid. I, 7 adds: ‘They riddled him with three hundred arrows’, and Mar Zutra mentioned here are among the persons taking part in the discussion on this point. popular, familiar usage of these terms in Latin and Greek, by which they designated the person presiding over the toasts at the end of a feast, the rex convivii, basileus, or symposiarch. The following citation from Sem. XIV, (end), will make it clear: ‘Ten cups (toasts) they drink in the house of mourning; two before the meal, five during the meal and three after the meal (namely) one for the benediction of the mourners, one for comforting the mourners and one (in reference) to acts of loving-kindness (the merits of the deceased; the bearers of the biers and the orators at the funeral; cf. Sot. 14a). Then they added more cups — one (toast) for the "chief of the synagogue", one for the "administrator of the synagogue" and one to (the memory of) Rabban Gamaliel. But when the Beth din saw that some were coming away drunk they issued an inhibition (on the innovation) and made them go back to the old practice’. For considerable divergencies v. Keth. 8b. Cf. Ber. 46b. In J. Ber. III, 1 it is stated that the cup for Rabban Gamaliel had been introduced after his death. Seemingly it was introduced to commemorate his great social reform in directing the simplification of funerals. Cf. supra 27b, p. 177. the third person singular in the passive sense v. Gen. XLVIII, 1-2 (someone told Joseph, one told Jacob). Cf. Gesenius, Hebrew Grammar, 144, 3a. Or, it may be pointed ojbh = as when ‘it being comforted’, i.e., when comfort is being tendered to mourners. Therefore now shall they (the callous revellers) go captive at the head of captives and the revelry (jzrn) of them that lay (ohjurx) stretching (on banqueting couches) shall pass away (rx). It is the three words, xhjurx vzrn rxu , in the second half of the sentence that are being strained to yield the sense required by Mar Zutra. 69b. The term jzrn denotes solemn feasting, particularly a funerary repast, as seems clear from Jer. XVI, 5-8. Cf. Ar. Compl., a.v. Also, Kimhi on Jer. l.c. and on Amos, l.c.