Moed Katan

on a plain bier,1 and the poor felt shamed: they instituted therefore that all should be brought out on a plain bier, out of deference for the poor. Formerly they were wont to set a perfuming-pan under [the bed of] those that died of intestinal disorders, and the living suffering from intestinal disorders felt shamed: they instituted therefore that it should be set under all [alike], out of deference to the living that suffer from intestinal disorders. Formerly they were wont to subject to [ritual] ablution all utensils that had been used by [dying] menstruants,2 and the living menstruant women felt thereby shamed: they instituted therefore that they should subject utensils used by all [dying] women alike, out of deference to the living menstruants. Formerly they were wont to subject to [ritual] ablution all utensils used by those suffering from a flux.3 while dying, and the living suffering from a flux felt shamed: they therefore instituted that they should subject to ablution utensils used by all, out of deference to the living suffering from flux.4 Formerly the [expense of] taking the dead out [to his burial] fell harder on his near-of-kin than his death so that the dead man's near-of-kin abandoned him and fled, until at last Rabban Gamaliel came [forward] and, disregarding his own dignity, came out [to his burial] in flaxen5 vestments and thereafter the people followed his lead to come out [to burial] in flaxen vestments. Said R. Papa. And nowadays all the world follow the practice of [coming out] even in a paltry6 [shroud] that costs but a zuz. THEY SET NOT DOWN THE BIER IN THE BROADWAY. Said R. Papa,7 in the case of a scholar [who died] no regard is paid to the festival [week].8 and much less so during Hanukkah9 or Purim,10 and this ruling obtains only in his presence, but away from his presence no [lament is allowed]. But that is not [correct]? For R. Kahana did make a lament for R. Zebid of Nehardea at Pum-Nahara? — Said R. Papi,11 it was on the day of [receiving] the tidings [of his death] and that is deemed the same as in his presence. Said ‘Ulla: [The technical meaning of] a hesped12 is [lamenting with striking] upon the breast, as it is written: [Tremble ye... strip you... and gird sackcloth upon your loins]. striking upon the breast.13 [The technical meaning of] tippuah14 is clapping one's hands [in grief], and that of killus15 is [tapping] with the foot [in mourning]. Our Rabbis taught: One who does the tapping with the foot. should not do so when wearing either sandal or boot, because of the danger.16 Said R. Johanan, As soon as the mourner nods his head,17 the comforters are no longer allowed to remain seated by him. R. Johanan said also, All are in duty bound to rise at the Presence of the Nasi,18 save a mourner, or one who feels ill. And furthermore, said R. Johanan, To all we may say19 ‘be seated’ save to a mourner or one who feels ill.20 Said Rab Judah, as citing Rab: A mourner is forbidden to eat of his own bread on the first day [of mourning].21 as the AIl-Merciful said to Ezekiel: And eat thou not the bread of men.22 Rabbah and R. Joseph alternately provided the repast to each other. This also said Rab Judah as reporting Rab: When a person dies in town, all the townspeople are forbidden from doing work. R. Hamnuna once came to Daru-matha;23 he heard the sound of the funerary-bugle24 [and] seeing some people carrying on their work, he said: Let the people be under the shammetha [ban]! Is there not a person dead in town? They told him that there was an Association25 in the town. If so, said he to them, it is allowed you [to work]. And furthermore, Rab Judah said, as citing Rab, Whoever indulges in grief to excess over his dead will weep for another. There was a certain woman that lived in the neighbourhood of R. Huna; she had seven sons one of whom died [and] she wept for him rather excessively. R. Huna sent [word] to her: ‘Act not thus’. She heeded him not [and] he sent to her: If you need my word it is well; but if not, are you anxious to make provision26 for yet another? He [the next son] died and they all died. In the end he said to her, Are you fumbling with provision for yourself? And she died. [Our Rabbis taught]:27 ‘Weep ye not for the dead, neither bemoan him28 [that is], ‘Weep not for the dead’ [that is] in excess, ‘neither bemoan him’ — beyond measure. How is that [applied]? — Three days for weeping and seven for lamenting and thirty [to refrain] from cutting the hair and [donning] pressed clothes; hereafter, the Holy One, blessed be He, says, ‘Ye are not more compassionate towards him [the departed] than I’. Weep sore for him that goeth away.28 Said Rab Judah [as reporting Rab],29 that means, Weep for him who goes [to his long home] childless.30 R. Joshua b. Levi would not go to [visit] a house of mourning save to that of one who had gone childless, for it is written [said he]: Weep sore for him that goeth away,31 for he shall return no more nor see his native country.28 R. Huna said this [verse refers to] one who committed a sinful act and repeated it again. R. Huna is here adhering to his own view, as he said: ‘As soon as a person has continued a sinful act and has repeated it, it has become unto him permissible’. [You say]. ‘Become unto him permissible’? Can you conceive such a thing? — Say rather that it has become unto him as though it were something permissible. Said R. Levi: A mourner [during] the first three days should look upon himself as if a sword is resting between his shoulders;32 from the third to the seventh, as if it stands in the corner facing him; thereafter as if it is moving alongside him in the [broad] market place. AND THE BIER OF WOMEN IS NEVER [SET DOWN IN THE BROADWAY] FOR THE SAKE OF PROPRIETY. Said the Nehardeans:33 This [Mishnah] was taught only cheap, poorly, mean, ragged. Cf. sordidn amictus and the Latin proverb: ‘Saepe est etiam sub palliolo sordido sapientia’ (Wisdom is often hidden under a ragged cloak). Also Juv. III, 149: Si toga sordidula est etc. (If the toga is somewhat threadbare...). This meaning fits also R. Papa's statement in B.M. 51b as cheap, slightly soiled (second-hand?) clothes dealers. Cf. also Hul. 105b tsrm jur with tnvuz jur Shab. 82a. necessity; he may not bid them farewell with the word ‘Peace’ — ouka . to his hearers the magnitude of the threatening calamities. Dara (N. of Nisibis).