Р. Элиэзер говорит: Со времени разрушения Храма [то есть, теперь, когда праздничные подношения Шавуота не могут быть составлены все семь дней, это не считается праздником, но] Шавуот подобен Шаббату, [который делает не перебивай [траур. Но во времена Храма, когда тот, кто не праздновал первый день Шавуота, мог праздновать все семь, как в Песахе, Шавуот был подобен Песаху даже в трауре.] Р. Гамлиэль говорит: Рош ха-Шана и Йом Кипур похожи на фестивали. Мудрецы говорят: ни то, ни другое; но Шавуот подобен праздникам, а Рош ха-Шана и Йом Кипур - как суббота. [Что касается галахи: в наши дни Шавуот похож на праздники (Песах и Суккот), равно как и Рош ха-Шана и Йом Кипур. Если кто-то из родственников умер даже за мгновение до того, как один из них, указ шивы падает. И если он умер за семь дней до одного из этих йомим товим, указ шлошма падает, как указано. И семь дней фестиваля включены в шлошим. Ибо, хотя мы узнали: «Праздники прерывают и не включают», они не включены в шиву, но включены в шлошим—делая четырнадцать дней. И Шемини Ацерет является праздником сам по себе и считается, что это было семь дней—делая двадцать один день; так что он считает еще девять дней, и этого достаточно (чтобы завершить шлошим). Указ Шивы: все семь дней скорбящий не может купаться, даже часть своего тела, в теплой воде и все свое тело в холодной воде. Ему запрещено стирать свою одежду, помазывать себя, носить обувь, сожительствовать, выполнять работу и приветствовать людей. Он должен обернуть голову (в трауре), он должен перевернуть все кровати в доме на земле и спать в них, а не на вертикальной кровати. Он не может подстригать ногти инструментом или волосы усов, даже если это мешает его приему пищи. Ему запрещено читать в Торе как письменное, так и устное. Он не может бить ренту своей одежды. Указ шлошим: от шивы до шлошим он не может носить новую одежду или белую одежду, выглаженную им, он не может стричься, он не может принимать участие в мирских (не-мицва) закусках, он не может выходить на торговлю вместе со своими друзьями он не может взять жену, если у него уже есть жена и дети, и он не может зашивать свою (скорбящую) арендную плату.]
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.
