Moed Katan 9b (ט:) — the Talmud in English

Zdes',

kak napisano: «Ne vzveshivai»

kogda rech' idet o mitzve, kotoruyu nel'zya vypolnit' cherez drugikh

, togda ne staraisya nepremenno vypolnit' bol'shuyu mitzvu; vypolni prezhde vsego tu mitzvu, kotoraya predstavilas' tebe pervoi .

I vnov' seli Rabbi Yonatan ben Amasai i Rabbi Yehuda ben Gerim ,

i voznik u nih vopros: napisano

«

Dragotsenna

Tora

bolee zhemchuga, i vse tvoi zhelaniya ne sravnyatsya s nei».

Sleduet otmenit' vse lichnye zhelaniya, chtoby uchit'sya Tore.

No nebesnye zhelaniya, to est' zanyatie mitzvotami,

— da

sravnyatsya s nei, i sleduet prervat' izuchenie Tora, chtoby vypolnit' mitzvot

.

No

s drugoi storony

napisano

stih, iz kotorogo sleduet obratnoe:

«

Nikakie zhelaniya ne sravnyatsya s nei».

Poskol'ku ne napisano «tvoi zhelaniya», eto oznachaet:

daже nebesnye zhelaniya ne sravnyatsya s nei, i chelovek ne preryvaet izuchenie Tora, chtoby zanimat'sya mitzvoi.

I snova otvetili:

zdes',

«nikakie zhelaniya ne sravnyatsya s nei»,

kashoitsya mitzvy, kotoruyu mogut vypolnit' drugie,

poetomu on predostavit ee im, chtoby oni ee vypolnili, i ne prervet svoe izuchenie, chtoby zanimat'sya etoi mitzvoi .

I

zdes',

kak napisano: «tvoi zhelaniya ne sravnyatsya s nei», iz chego sleduet, chto nebesnye zhelaniya sravnyayutsya s nei, i chelovek preryvaet uchenie radi nebesnyh zhelanii

— kogda rech' idet o mitzve, kotoruyu nel'zya vypolnit' cherez drugikh.

On obyazan prervat' izuchenie, chtoby vypolnit' mitzvu, vozlozhennuyu na nego .

Skazali emu synu Rabbi Shimon bar Yohai, prishedshemu poluchit' ih blagoslovenie: «Pochemu ty zdes'?» On skazal im: Ya prishel syuda, potomu chto otec skazal mne: «Idi k nim, chtoby oni blagoslovili tebya!» Skazali emu, oni proiznesli nad nim sem' blagoslovenii v forme inoskazaniya i zagadki: a. Da budet volya, chtoby ty seyal, no ne pozhnal, i on ponyal, chto ego semya ne vyrastet ili chto emu ne udastsya ee sniat'. b.

Vkhodi, no ne vyhodi.

I on ponyal, chto privezет tovar, no ne smozhet ego prodat',

v.

Vyhodi, no ne vhodи,

i ponyal, chto vyvezet tovar v drugoe mesto, no ne smozhet privеzti ego obratno.

g.

Pust' razrushitsya tvoi dom,

i ponyal eto bukval'no.

d.

I pust' tvoi gostinicy zaseляt,

a tvoi gosti budut sidet' i zhить na tvoem meste.

e.

Pust' tvoi stol budet v besporyadke

— tvoi stol budet v besporyadke.

zh.

I ne uvid' novyi god.

Ty ne uvidish' novyi god.

I on ponyal, chto oni proklyali ego, tak chto emu ne udastsya uvidet' sleduyushchii god.

Poetomu,

kogda prishel,

po vozvrashchenii

k svoemu ottsu, on skazal emu

svoemu ottsu:

«Oni ne tol'ko ne blagoslovili menya, no

prichinili mne stradaniya».

Otets skazal emu:

«Chto oni skazali tebe?»

On otvetil:

«Vot chto i vot chto oni skazali mne»,

i tsitiroval emu vse priviedennye vyshe slova.

On skazal emu: «Vse eto

blagosloveniya!»

to his father, he said to him,

to his father:

Eto byli inoskazaniya, i vot ih razgadka:

«Ty poseesh', no ne pozhnёsh»

— ty porodish' detei, i oni ne umrut

v tvoei zhizni.

«Vkhodi, no ne vyhodi»

— ty vvedesh' nevestku,

kotoraя po obychayu pokidaet dom i idet k muzhу, a on zamenyaet ee ottsa,

no tvoi syn ne umret, tak chto ei ne pridetsya vyiti,

ved' posle smerti syna nevestka pokidaet ego dom i vozvrashchaetsya v dom ottsa.

«Vyhodi, no ne vkhodi»

— ty porodish' docherei,

kotorye pokinut tvoi dom, vyidiya zamuzh, no ih muzh'ya ne umrut i ne vernutsya k tebe, to est' k tebe.

Poskol'ku posle smerti muzhа zhenshchiny vozvrashchayutsya k ottsu, oni blagoslovili ego tem, chtoby doch'ya vysheli zamuzh i ne vozvrashchalis' k nemu vdovami.

«Pust' razrushitsya tvoi dom, i pust' tvoi gostinicy zaseляt»

— etot mir — tvoi gostinica, a tot mir

— Budushchii mir

— dom.

Kak napisano:

«Vnutrennost' ih domov — navsegda».

I tolkuem:

«Ne chitai kirbam, a chitai kivram».

I oni blagoslovili ego, chtoby on ne umer i ne ostalsya v svoem dome, kotoryi byl by ego mogiloi; pust' on dolgo zhivet i prebyvaet v etom mire kak gost'.

«Pust' tvoi stol budet v besporyadke» — v

izobilii

synovei i docherei,

kotorye privodyat stol v besporyadok.

«I ne uvid' novyi god»

— chtoby tvoi zhena ne umerla,

chtoby tvoi zhena ne umerla,

i chtoby ty ne zhenilsya na drugoi zhene,

i tebe ne prishlos' by brat' novuyu zhenu i vypolnyat' v otnoshenii nee mitzvu radovat' novuyu zhenu v pervyi god, o kotoroi skazano o tom, kto zhenitsya na novoi zhene.

Rabbi Shimon ben Halafta prostilsya s Ravom.

Rav skazal

svoemu

synu,

svoemu synu:

«Idi k nemu, chtoby on blagoslovil tebya».

Rabbi Shimon ben Halafta skazal

synu Rava:

«Da budet volya,

da budet volya,

chtoby ty ne postavil drugikh v nеловkoe polozhenie i sam ne okazalsya postavlennym v nеловkoe polozhenie».

Prishel

syn Rava

k svoemu ottsu.

On skazal emu: «Chto on skazal tebe?»

vo vremya blagosloveniya?

On skazal emu: «Eto byli prosto slova».

I on tsitiroval emu blagoslovenie.

Rav skazal emu

Rav:

«On blagoslovil tebya tem zhe blagosloveniem, kotoroe Svyatoi, blagosloven On, daroval Izrailyu, i povtoril

ego

v nem».

On blagoslovil ih im dvazhdy:

Kak napisano:

«Vy budete est', est' i nasyschatsya, i voskhvalyat'

Imya Gospoda, Kotorii sdelal s vami chudo,

i ne budet moemu narodu sty dno vovek, i uznaete, chto Ya sredi Izrailya

a Ya — Gospod', vash Bog, i net inogo,

i ne budet moemu narodu stydno vovek» .

He said to him: “He merely said some words to me.”

And he quoted the blessing to him.

Rav said to him,

Smysl blagosloveniya: chtoby on ne stavil drugih v styd, i sam ne okazalsya v stydnom polozhenii.

(

Smotri Meharsha]).

My uchili v Mishne: «I zhenshchina delaet svoi ukrasheniya»

v Chol ha-Moed.

Uchili mudretsy: vot ukrasheniya zhenshchin: kohеlet

ona krasit vokrug glaz sinei kraskoi, chtoby ukrasit' ih,

i poxset

raschesyvaet svoi volosy ,

i nanosit

preparat, kotoryi nazyvaetsya

sarak, na lico, chtoby ono pokrasnelo; eto ukrashenie dlya nee.

The explanation of the blessing is that he should not shame others, so that he will not be shamed.

[See the Maharsha as well].

We learned in the Mishna: “And a woman may adorn herself”

during the intermediate days of a Festival.

The Sages taught: These are women’s adornments: She applies blue eye paint,

she applies blue paint around her eyes to beautify them,

and she arranges

her hair with a comb,

and she applies

a substance called

sarak to her face,

in order to make it red, which is a form of beautification for her.

And some say: with a depilatory paste [

and some versions read: a knife ]

on the face of the bed

to remove the hair there .

The wife of

his wife

of Rav Ḥisda would adorn herself

during the intermediate days of the Festival

in the presence of her daughter-in-law,

before her son's wife .

Rav Huna bar Ḥinnana was sitting before Rav Ḥisda, and he was sitting and saying: They taught

that it is permitted for a woman to adorn herself during the Festival

only in the case of a young woman,

a young woman, who takes pleasure in adorning herself because that is her practice, and it is permitted during the Festival.

But an elderly woman may not

they did not permit her to do so!

He challenged Rav Ḥisda for permitting his wife to adorn herself even though she already had a married son, which made her considered elderly and prohibited her from adorning herself.

He said to him

Rav Ḥisda:

By God [

an expression of an oath]!

Even your mother, and even your mother's mother, and even

an extremely old woman

standing

as it were

over her grave,

may adorn themselves during the Festival, because they need to do so .

And as

people say: A woman of sixty is like a woman of six, she runs to the sound of the drum,

for they run to the sound of various melodies played at celebrations. They are likewise alike with regard to adornment .

We learned in the Mishna:

Rabbi Yehuda says: She may not apply depilatory paste.

It was taught in a beraita: Rabbi Yehuda says: A woman may not apply depilatory paste during the Festival, because it is an affliction for her,

as it is disgraceful for her and causes her distress.

And Rabbi Yehuda concedes with regard to depilatory paste that she can fold it

away from her face and remove it

during the Festival,

and she will derive benefit from it during the Festival—

that she applies it

smears it

during the Festival

on her body.

The reason for the permission is

that although it causes her pain now

when the paste is upon her,

she experiences joy later.

This is because the paste softens the flesh and removes the hair. Since this joy occurs during the Festival, she may endure the pain caused by the paste.

And we raise an objection:

Does Rabbi Yehuda accept this reasoning

that it is permitted to suffer now during the Festival for the sake of joy afterward?

But didn't we learn: Rabbi Yehuda says:

during the festivals of gentiles,

one collects

one collects

from them

their debts, because

it causes distress.

For a person who pays a debt is distressed by it, and one may not collect a debt from them because they rejoice over this on the day of their festival and give thanks to their idolatry for having brought about the collection of the debt.

The Sages disagreed with him and

said to him:

Why is it permitted to collect from him on his festival? After all,

although he is distressed now, he will rejoice later

that he no longer has a debt.

And Rabbi Yehuda does not accept this reasoning. If so, how can he permit applying depilatory paste during the Festival on the basis of this reasoning?

And we answer:

Rav Naḥman bar Yitzḥak said: Set aside

the laws of the Festival, for all of them

the laws of the Festival have as the reason for their permission that they

cause distress now and bring joy later .

For even baking and cooking cause distress through the labor involved, yet they are permitted because one will rejoice later when one eats them during the Festival.

Ravina said

another answer to the contradiction in Rabbi Yehuda's position:

A gentile is always distressed with regard to repayment

over being compelled to pay, and Rabbi Yehuda always accepts the reasoning that he will rejoice later, in every context and not only during the intermediate days of the Festival; only with regard to collecting a debt from a gentile on his festival, this reasoning is not effective.

Rav Yehuda said: Israelite girls who have reached puberty

whose hair has grown

but have not reached the requisite age,

as they are still not twelve years old and are embarrassed by the growth of their hair before its proper time:

If they are

poor, they

they

apply depilatory paste to it

which is the least expensive preparation for removing their hair .

Wealthy girls apply semolina.

The daughters of kings

apply it

with myrrh oil.

As it is stated

with regard to the cosmetics given to the wives of King Ahasuerus: “

six months with myrrh oil.”

And we explain:

What is myrrh oil?

Rav Huna bar Ḥiyya said: Siktet.

Rav Yirmeya bar Ami said: Olive oil that has not reached

in its growth

one-third.

It was taught in a beraita: Rabbi Yehuda says: “Anpikonon”

is

olive oil that has not reached

its preparation

one-third.

And why do they apply it

the paste, the semolina, and the oil?

Because

it removes the hair and softens

makes it yellow and bright

the flesh.

Rav Bibi had a daughter; he applied the paste

to each

limb

and

limb

separately, and she became so beautiful that she

received

from her husband as a dowry

for

the sake of

her four hundred zuz.

There was a certain gentile in his neighborhood

in his vicinity

who had a daughter,

and he wanted to do the same to her as Rav Bibi.

He applied the paste

to all of her

at one time, and she died.

The gentile said

the gentile:

“Bibi has murdered

killed

my daughter,”

my daughter.

Rav Naḥman said,

only

Rav Bibi,

since

he drank beer

which causes the hair to grow and become thicker,

his daughters require

his daughters need

the application of the paste,

in order to remove the hair and beautify them.

But

we, who do not drink beer—

our daughters do not require

our daughters

the application of the paste.