Moed Katan 19a (יט.) — the Talmud in English

and spins

a person spins the threads of the tzitzit in a manner different from the way he spins on weekdays. He does not spin them with his hand, between his fingers and with the aid of a spindle; rather, he spins

on his thigh

the threads of the

tekhelet for

the purpose of making

his tzitzit .

Gemara:

The Sages taught: A person may write

during the intermediate days of the Festival

tefillin

and mezuzot for himself.

And he may spin

a person

on his thigh

the threads of

tekhelet for his tzitzit.

And

he may do so even

for

the needs of

other people, as a favor,

meaning that they show him gratitude for it. But he may not do this for them in exchange for payment,

the statement of Rabbi Meir.

Rabbi Yehuda says: A person may employ a ruse

throughout all the intermediate days of the Festival, and write tefillin for himself during them;

and he sells his own, and

after he has sold his own,

he returns

again

and writes for himself .

Rabbi Yosei says: A person may write

tefillin during the intermediate days of the Festival

and sell them in his usual manner—

for his livelihood

with ample profit.

It is permitted to do this even for one who has what to eat during the Festival .

Uri

ruled

to Rav Ḥanan’el, and some say that Rabba bar bar Ḥana

ruled

to Rav Ḥanan’el:

The halakha is: A person may write

tefillin

and sell them in his usual manner, for his livelihood

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

And he may spin tekhelet on his thigh.

The Sages taught: A person may spin tekhelet on his thigh for his tzitzit.

But he may not

spin

with

the aid of

a stone,

meaning that he may not suspend a stone from the thread so that the thread will be taut and the twisting of the thread will be fine,

the statement 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 that Shmuel said, and likewise Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: The halakha is,

he may spin

either with a stone or with a spindle.

And the halakha is: He may write

tefillin

in the usual manner, and sell them for his livelihood

with ample profit.

Mishna:

One who buries his dead relative three days before a Festival -

the decree of

the

seven

days of mourning is annulled for him. This is because the principal severity of mourning applies during the first three days, and he need not complete the count of seven days after the Festival .

But if he buried his dead relative

eight

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

the decree of the thirty days is annulled for him.

Because the Sages said

that specifically

Shabbat counts

toward 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

the Festivals—

interrupt

the seven days of mourning if they occur within the seven days, and the count of thirty if they occur within the thirty [after the seven]. He need not continue counting them after the Festival.

And

likewise,

the Festivals do not count

toward the seven days if he buried his dead relative during the Festival. Rather, he begins counting only after the Festival .

Rabbi Eliezer says: Once the Temple was destroyed—the day of

the day of

Atzeret [the Festival of Shavuot] is considered

the Festival of Weeks] is considered

like Shabbat.

Since sacrificial offerings brought to make up for the Festival are no longer offered during the six days following Atzeret, Atzeret has the status of Shabbat: It counts toward the seven days but does not interrupt them, since it is only one day .

Rabban Gamliel says: Rosh HaShana and Yom Kippur—

they are

like the Festivals,

interrupting the mourning but not counting toward it .

And the Sages say: Not in accordance with this one’s statement and not in accordance with that one’s statement.

Not in accordance with Rabbi Eliezer and not in accordance with Rabban Gamliel.

Rather:

Atzeret

has the status of—

the Festivals,

as it did during the time of the Temple, and it interrupts the seven-day mourning period as it did during the time of the Temple, when Atzeret had six additional days for making up the offerings.

Whereas

Rosh HaShana and Yom Kippur

have the status of—

Shabbat,

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

Gemara:

We learned in the Mishna that when one buries his dead relative eight days before the Festival, the decree of the thirty days is annulled for him.

And

said

about this

Rav:

Only the

decree

of the thirty days

is annulled,

but the

days

themselves

are not annulled; rather, they remain pending, as will be explained immediately.

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

And similarly Rav Huna said: The decree

of the thirty days

is annulled,

but the

days

are not annulled.

And

if

Rav Sheshet said: Even the days—

are also annulled.

The Gemara explains the reasoning of Rav and Rav Huna:

What is the reason—

what is the meaning of the statement that

the days are not annulled?

That if

after the decree of the thirty days had been annulled for him, so that he could have shaved on the eve of the Festival, nevertheless

he did not shave on the eve of the Festival—

it is prohibited

for him

to shave after the Festival

until thirty days have elapsed .