R. Eliezer sagt: Ab der Zeit der Zerstörung des Tempels, dh nachdem die Festopfer von Shavuoth nicht alle sieben Tage zusammengestellt werden können, wird es nicht als Fest betrachtet, aber Shavuoth ist wie der Schabbat nicht unterbrechen [Trauer. Aber in der Zeit des Tempels, als jemand, der den ersten Tag von Shavuoth nicht feierte, alle sieben feiern konnte, wie bei Pesach, war Shavuoth wie Pesach, sogar gegenüber Trauer.] R. Gamliel sagt: Rosh Hashanah und Yom Kippur sind wie die Feste. Die Weisen sagen: Weder als dieser noch als der andere; aber Shavuoth ist wie die Feste und Rosh Hashanah und Yom Kippur sind wie Shabbath. [In Bezug auf die Halacha: Shavuoth ist heutzutage wie die Feste (Pesach und Sukkot), ebenso wie Rosh Hashanah und Yom Kippur. Wenn jemandes Verwandter auch nur einen Moment vor einem dieser Fälle starb, fällt das Dekret der Shiva ab. Und wenn er sieben Tage vor einem dieser Yomim Tovim starb, fällt das Dekret von Shloshim wie angegeben ab. Und die sieben Tage des Festivals sind im Shloshim enthalten. Denn obwohl wir gelernt haben: "Feste unterbrechen und sind nicht enthalten", sind sie nicht in der Shivah enthalten, aber sie sind im Shloshim enthalten—vierzehn Tage machen. Und Shemini Atzereth ist ein Fest für sich und zählt, als wären es sieben Tage—einundzwanzig Tage machen; so dass er weitere neun Tage zählt und dies ausreicht (um den Shloshim zu vervollständigen). Das Dekret der Shiva: Ein Trauernder darf alle sieben Tage nicht einmal einen Teil seines Körpers in warmem Wasser und seinen ganzen Körper in kaltem Wasser baden. Es ist ihm verboten, seine Kleidung zu waschen, sich zu salben, Schuhe zu tragen, zusammen zu leben, zu arbeiten und Menschen zu begrüßen. Er muss seinen Kopf wickeln (in Trauer), er muss alle Betten im Haus auf dem Boden umdrehen und darin schlafen und nicht auf einem aufrechten Bett. Er darf seine Nägel weder mit einem Instrument noch mit den Haaren seines Schnurrbartes schneiden, selbst wenn dies sein Essen beeinträchtigt. Es ist ihm verboten, in der Thora sowohl schriftlich als auch mündlich zu lesen. Er darf die Miete seines Kleidungsstücks nicht begleichen. Das Dekret von Shloshim: Von Shivah bis Shloshim darf er kein neues Kleidungsstück oder ein gebügeltes weißes Kleidungsstück tragen, er darf seine Haare nicht schneiden, er darf nicht an einer weltlichen (Nicht-Mizwa) Mahlzeit teilnehmen, er darf nicht zum Handel gehen mit seinen Freunden darf er keine Frau nehmen, wenn er bereits eine Frau und Kinder hat, und er darf seine (Trauer-) Miete nicht zusammennähen.]
Bartenura on Mishnah Moed Katan
משחרב בית המקדש – For Shavuot/Atzeret has no payment of indemnity all seven days of the sacrifice, the laws of the Festival are abrogated, and it is a Shabbat which does not interrupt it, but at the time of the Temple, he who did not make the Festival offering on the First Day of Shavuot would offer it throughout the seven days, like the Festival of Matzot; Azeret was like the Festival of Matzot even as regards mourning. And the final result of this matter regarding the Halakhic decision is that Atzeret in this time is like the Festivals, and Rosh Hashanah and Yom Kippur are like the festivals. He who suffered a loss prior to one of these, even one hour, the decree of [sitting] Shivah is abrogated. And if [the person] died prior to one of these Holy Days, the decree of thirty days is abrogated from him, as we have stated; and the seven days of the Festival count towards the number thirty, which is fourteen days. And Shemini Atzeret/The Eighth Day of Solemn Assembly is a festival unto itself, and is considered as if it is seven days, that makes twenty-one days. We count another nine days until the thirty and that is enough. And the decree of seven as we have stated is that he that was a mourner all seven days is prohibited in washing in hot water, even for part of his body, and in cold [water] all of his body, and he is prohibited from laundering his clothing, and in anointing and in wearing leather [shoes] and in doing work and in greeting others. And he is obligated in wrapping his head in mourning garb , and in turning over his bed, so that all of the beds that are in his house would be turned over on the ground and he should sleep on them, but not upon a bed standing upright. And it is prohibited to cut his nails with a utensil nor the hair of his mustache, even if it prevents him from eating. And it is prohibited to read from the Torah, whether from the Written Torah or from the Oral Torah. And he cannot re-stitch the tear that is upon him. And the decree of thirty is that from the seventh day until the completion of the thirtieth [day], it is prohibited to wear new clothing, or a white ironed garment, and it is prohibited to cut one’s hair, and to enjoy an optional banquet and to go shopping with one’s friends, and to marry another woman, if he has a wife and children, and he cannot sew together the tear that is upon him.
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English Explanation of Mishnah Moed Katan
Introduction
The festivals which most clearly put an end to shivah and shloshim are Pesah and Sukkot since they are both seven or if you include Shmini Atzeret (the last day of Sukkot), eight days long. In contrast, Shavuot, Rosh Hashanah and Yom Kippur last only one day. Further complicating the matter, Rosh Hashanah and Yom Kippur are holidays, but not actually festivals. “Festival” in Hebrew (regel) refers only to the three pilgrimage holidays Pesah, Shavuot and Sukkot, when one was supposed to visit the Temple. Due to these complications, our mishnah contains a debate over where these one day holidays are treated like Shabbat or like Pesah and Sukkot.
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English Explanation of Mishnah Moed Katan
Rabbi Eliezer says: From the time the Temple was destroyed, Atzeret ( is like Shabbat. Atzeret is the word used in the Mishnah to refer to Shavuot. When the Temple still stood, Atzeret was similar to the other festivals. One who did not bring the appropriate sacrifice on Atzeret itself could bring it for the following six days. Hence, in a sense Atzeret was a seven day holiday, even though it was only fully observed for one day. When the Temple still stood, it would interrupt mourning. Once the Temple was destroyed and sacrifices could no longer be brought, Atzeret ceased being a seven day holiday and hence is treated like Shabbat when it comes to mourning.
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English Explanation of Mishnah Moed Katan
Rabban Gamaliel says: Rosh Hashanah and Yom Kippur are like festivals. According to Rabban Gamaliel Rosh Hashanah and Yom Kippur are like festivals. Assumedly, his reasoning is that anything that is not Shabbat counts as a festival. He would therefore disagree with Rabbi Eliezer. Today the halakhah follows Rabban Gamaliel. Only Shabbat does not interrupt mourning.
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English Explanation of Mishnah Moed Katan
The sages say: [the rule is] not according to the words of this one nor that one, rather Atzeret is like the festivals and Rosh Hashanah and Yom Kippur are like Shabbat. The other sages disagree with both Rabban Gamaliel and Rabbi Eliezer. The category of festivals includes all pilgrimage holidays, and even Atzeret after the destruction of the Temple. Rosh Hashanah and Yom Kippur are not “festivals” and hence they function like Shabbat. The sages’ opinion seems to be a literal interpretation of the last clause of yesterday’s mishnah which stated that festivals interrupt. The sages interpret this to mean only festivals and not other holidays.
