Mesechtas Moed Katan

Mesechtas Moed Katan has 3 chapters and 27.5 pages. The masechet deals with the laws of Chol Hamoed.

From the Masechet

In the third chapter "V'eilu Megalchin," many laws of mourning are brought, related to a mourner who was unable to shave before the festival, and many other related halachot. Therefore, it is mentioned in the Shulchan Aruch that it is permitted to study this chapter on Tisha B'Av. There are even those who practice studying this masechet during the Three Weeks (5742/1982).

Among other things, the following is brought in the third chapter:

The Rabbis taught: Initially, they would bring food to the house of mourning for the wealthy in silver and gold baskets, and for the poor in peeled willow baskets, and the poor were embarrassed. They instituted that everyone should bring food in peeled willow baskets out of respect for the poor. The Rabbis taught: Initially, they would serve drinks in the house of mourning to the wealthy in white glass and to the poor in colored glass, and the poor were embarrassed. They instituted that everyone should be served drinks in colored glass out of respect for the poor. Initially, they would uncover the faces of the wealthy deceased and cover the faces of the poor deceased, because their faces were blackened from famine, and the poor were embarrassed. They instituted that everyone's face should be covered out of respect for the poor. Initially, they would carry out the wealthy on a dargash (ornate bed) and the poor on a simple bier, and the poor were embarrassed. They instituted that everyone should be carried out on a simple bier out of respect for the poor. Initially, they would place incense under those who died from intestinal diseases, and the living who suffered from intestinal diseases were embarrassed. They instituted to place incense under all deceased out of respect for the living who suffered from intestinal diseases. Initially, they would immerse vessels over deceased menstruating women, and living menstruating women were embarrassed. They instituted to immerse vessels over all women out of respect for living menstruating women. Initially, they would immerse vessels over deceased zavim (those with certain ritual impurities), and living zavim were embarrassed. They instituted to immerse vessels over all deceased out of respect for living zavim. Initially, the funeral expenses were harder on the relatives than the death itself, to the point where relatives would abandon the deceased and flee, until Rabban Gamliel practiced simplicity himself and was buried in simple linen shrouds, and the people followed his practice of being buried in linen shrouds.

The Rebbe explains that all the regulations detailed in this Gemara were for the sake of the living relatives of the deceased, not for the deceased themselves, as emphasized in the other regulations which were out of respect for the living zavim and menstruating women. Also regarding the regulation of covering the face of the deceased, the Rebbe explains that the initial regulation to cover the faces of the poor was because their faces were blackened, which was like decomposition, which would be disrespectful to the deceased and their living relatives. Therefore, it was impossible to uncover everyone's face, and it became necessary to cover the faces of the poor whose faces were blackened, in order not to embarrass them and their relatives, and because of this they needed to cover the faces of the wealthy as well, so as not to embarrass the living poor, as is also mentioned in the Shulchan Aruch.

And also regarding shrouds, about which they said there "Initially, the funeral expenses with good shrouds were harder on the relatives than the death itself, to the point where relatives would abandon the deceased and flee, until Rabban Gamliel practiced simplicity himself and was buried in linen shrouds, and the people followed his practice of being buried in linen shrouds" - the simple explanation is that in order to prevent the funeral expenses from being too burdensome for the relatives, Rabban Gamliel practiced simplicity himself and was buried in linen shrouds. That is, the regulation was not to prevent disrespect to the deceased who were being abandoned, but rather for the sake of the living relatives, so that the funeral expenses would not be too burdensome for them. And only in a parenthetical statement does it describe how difficult it was for them, to the point that they would abandon the deceased and flee.

The Rebbe's Explanations

• 9a. "And if the Mishkan, whose sanctity is not eternal sanctity, and an individual's sacrifice overrides Shabbat which carries the penalty of stoning, then the Temple..." Likkutei Sichos Vol. 23, p. 43 (p. 58)
• 28b. "And you shall sanctify him," for all matters of holiness - to open first and to bless first. Likkutei Sichos Vol. 18, p. 206 (p. 215)
• 29a. "One who leaves the synagogue... Torah scholars have no rest..." Toras Menachem Vol. 23, p. 248 (p. 218)
• Conclusion of Masechet Moed Katan, in Bavli and Yerushalmi. Hisvaaduyos 5742 Vol. 4, p. 2030 (p. 284)

The Tzemach Tzedek's Explanations

• The Rebbe Tzemach Tzedek, "Masechet Moed Katan," Tzemach Tzedek on Shas, Brooklyn, 5755/1995, pages 158-160, on HebrewBooks website