Moed Katan 19a — the Talmud in English

And spins

a person the threads of the tzitzit with a deviation from the manner in which he spins on weekdays. For he does not spin them with his hand, between his fingers and with the spindle, but rather spins

on his thigh

the threads of

techelet for

the purpose of making

his tzitzit .

Gemara:

The Sages taught: A person writes

during the intermediate days of the festival

tefillin

and mezuzot for himself.

And spins

a person

on his thigh

threads of

techelet for his tzitzit.

And

he does this even

for

the needs of

other people, as a favor,

who show him gratitude for this. But he may not do this for them in exchange for payment

—the words of Rabbi Meir.

Rabbi Yehuda says: A person employs a subterfuge

throughout all the days of the intermediate festival, and writes tefillin for himself

, and sells his own, and

after he has sold his own

returns

again

and writes for himself .

Rabbi Yosei says: A person writes

tefillin during the intermediate festival

, and sells in his usual manner—

for his livelihood

with ample provision.

And it is permitted to do this even for one who has what to eat during the festival .

Uri

instructed

Rav to Rav Hananel—and some say, Rabbah bar bar Hana

instructed

Rav Hananel:

The halakha: A person writes

tefillin

and sells in his usual manner, for his livelihood

with ample provision, even if he has what to eat.

And he spins techelet on his thigh.

The Sages taught: A person spins techelet on his thigh for his tzitzit.

But he may not

spin

with

the aid of

a stone,

that he should not hang a stone on the thread so that the thread will be taut and the twisting of the thread will be fine

—the words of Rabbi Eliezer.

And the Sages say:

he may spin

even with

the aid of

a stone.

Rabbi Yehuda says in his name:

he may spin

with a stone, but not with a spindle.

And the Sages say:

he may spin

either with a stone or with a spindle .

Rav Yehuda said in the name of Shmuel, and likewise Rabbi Hiyya bar Abba said in the name of Rabbi Yohanan: The halakha,

he may spin

either with a stone or with a spindle.

And the halakha: He writes

tefillin

in his usual manner, and sells them for his livelihood

with ample provision.

Mishna:

One who buries his dead three days before the festival -

The decree of

mourning of

seven

days is annulled for him. For the principal mourning is three days. And he does not need to complete the count of seven days after the festival .

And if he buried his dead

eight

days before the festival, so that he had already observed one day of the thirty days of mourning before the festival—

the decree of thirty is annulled for him.

Because the Sages said

that the Sages said: specifically

Shabbat counts

toward the count of the seven days of mourning

but does not interrupt

the seven days of mourning; rather, he continues and counts the seven days of mourning after it.

But

festivals—

interrupt

the seven days of mourning if they occur within the seven, and the count of thirty if they occur within the thirty [after the seven], and he does not need to continue counting them after the festival.

And

likewise,

the festivals do not count

toward the seven when he buried his dead during the festival. Rather, the count begins only after the festival .

Rabbi Eliezer says: After the Temple was destroyed—

the day of

Atzeret [

the festival of Shavuot] is considered

like Shabbat.

Since now, sacrificial offerings made up during the six days after Atzeret are not brought, the law of Atzeret is like that of Shabbat: it counts toward the seven, but does not interrupt, because it is only one day .

Rabban Gamaliel says: Rosh Hashanah and Yom Kippur—

they are

like festivals,

which interrupt and do not count .

And the Sages say: Not in accordance with the words of this one and not in accordance with the words of that one.

Not like Rabbi Eliezer and not like Rabban Gamaliel.

Rather:

Atzeret

its law is—

like festivals,

as in the time of the Temple, and it interrupts the mourning of seven as it did in the time of the Temple, when there were offerings made up for Atzeret throughout all seven days.

Whereas

Rosh Hashanah and Yom Kippur

their law is—

like Shabbat,

which do not interrupt, since they are always only one day .

Gemara:

We learned in the Mishna that one who buries his dead eight days before the festival has the decree of thirty annulled for him.

And

Rav

said

about this:

only “

the decree

of thirty”

was annulled,

but the “

days”

themselves

were not annulled,

but rather they remain pending, as will be explained immediately.

And Rav Huna likewise said: The decree

of thirty—

was annulled,

but

the days—

were not annulled.

And

if

Rav Sheshet said: Even the days—

were also annulled.

And the Gemara explains the reasoning of Rav and Rav Huna:

What is the reason,

what is the meaning that

“

the days were not annulled”?

That if, after the decree of thirty was annulled for him, and he could have shaved on the eve of the festival, nevertheless

he did not shave on the eve of the festival—

it is forbidden

for him

to shave after the festival

until thirty days have elapsed .