Moed Katan

that [some] mourning is to be observed1 on the Sabbath and the others saying that there is no [observance of] mourning on the Sabbath. Those that said that [some] mourning is observed on the Sabbath based themselves on the wording in the Mishnah, [THE SABBATH] ENTERS [INTO COUNT]; the others who said that mourning is not observed on the Sabbath based their view on the wording [AND] DOES NOT INTERRUPT. For, [said they], should you assume that mourning is to be observed on the Sabbath, why need we have [the reservation] AND DOES NOT INTERRUPT? But surely it states [also], [THE SABBATH] ENTERS [INTO COUNT]! — Because he has to teach in the latter part that [FESTIVALS]. . . DO NOT ENTER INTO COUNT, he teaches also [for the sake of symmetry] in the former part [THE SABBATH] ENTERS [INTO COUNT]. And as to the other side who said that [some] mourning is to be observed on the Sabbath, surely it states AND DOES NOT INTERRUPT? — Because he has to state in the latter part that [FESTIVALS] INTERRUPT [the mourning], he teaches also [for the sake of symmetry] in the former part [THE SABBATH. . .] DOES NOT INTERRUPT. Might not one suggest that their disagreement goes back to the [divergent] views of [older] Tannaim [as set out in the following Baraitha]? For it has been taught: ‘One who has his dead laid out before him eats [his meals] in another house [room]; if he have not another house [room], he eats in his friend's house; if he have not a friend's house [available], he makes him a partition [ten handbreadths high];2 if he have not the wherewithal to make a partition, he turns away his face as he takes his meals. And he does not recline3 as he eats [nor does he eat his fill]4 — he eats not meat nor drinks wine, nor does he say the grace. nor does he invite others [partaking in the meal to join in grace with him]5 nor do others invite him;6 and he is exempt from a recital of Shema’,7 from Saying the Tefillah8 or donning phylacteries, and [exempt] from the performance of any religious duties that are commanded in the Torah. [When do these said restrictions obtain? On weekdays];9 but on Sabbath10 he takes meals reclining, eats meat and drinks wine, recites grace, invites others [to join him] and others invite him and it is incumbent on him to recite the Shema’ and to say the Tefillah11 and to perform all the religious duties commanded in the Torah. Rabban Gamaliel12 says,13 Since he re-enters into these several obligations [here mentioned] he enters into the obligation of all [religious duties].’ [And commenting on this] R. Johanan said that the actual difference between them is the question of ‘using the [marital] couch’.14 Now, is not this the issue between them: One Master15 takes the view that [some] mourning is to be observed on Sabbath and the other Master16 that there is to be no mourning on Sabbath? Why [do you think so]? Perhaps there17 the first Tanna might not have gone so far as to forbid,18 save only because his dead is still laid out in front of him; but here,19 he might not [forbid].20 Again, Rabban Gamaliel there21 would not have gone so far as to allow,20 save only because there21 the incidence of mourning has not yet occurred;22 whereas here,19 where the incidence of mourning has already occurred, he might also [forbid].20 greeting with ‘peace’. ‘In Judea they greeted mourners with "peace" on entering and leaving his house, to show that mourning did not obtain on Sabbath’. Sem. X (end.). Suk. 5b s. v. vrag . do others recite the benediction before meals on his behalf, nor does he join in the grace after meals.] Sabbath. Gamaliel's statement implies that he is permitted to use the marital couch on the Sabbath of the week of mourning. Conjugal rights are among the Scriptural obligations of a husband to his wife. Ex. XXI, 10 and cf. Keth. 61a.