json/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Moed Katan/English/Translation by Rabbi Robert Alpert, 2023.json

{
    "language": "en",
    "title": "Rambam on Mishnah Moed Katan",
    "versionSource": "https://www.sefaria.org/texts",
    "versionTitle": "Translation by Rabbi Robert Alpert, 2023",
    "versionNotes": "",
    "actualLanguage": "en",
    "languageFamilyName": "english",
    "isSource": false,
    "direction": "ltr",
    "heTitle": "רמב\"ם על משנה מועד קטן",
    "categories": [
        "Mishnah",
        "Rishonim on Mishnah",
        "Rambam",
        "Seder Moed"
    ],
    "text": [
        [
            [
                "It comes in the received tradition that on the Intermediate Days of the Festival/Hol HaMoed it is prohibited to do work (see Tractate Hagigah 18a).  And the Mishnah calls the Intermediate Days of the Festivals: \"מועד\"/the Holiday in every place.  And similarly it will be explained in the received tradition the definition of labor that is permitted to perform during the intermediate weekdays [of the Festivals of Passover and Sukkot] and the definition of labors that are prohibited to perform..  And this is the subject matter of this Tractate.  And it follows from these things that what it is permitted to do is anything that if he didn’t engage in it, there would a great [financial] loss, as for example, a parched/thirsty ground, and this is [what the Mishnah calls] \"בית השלחין\"/a field which needs irrigation, it is the Aramaic translation of (Genesis 25:29): “[Esau came in from the open,] famished”/tired, weary, because on account of its thirst, if it would be left without water, it would loss all of is trees, and with the condition that it would not be with this a great trouble, but if it was a great trouble with this, it is prohibited to do it on the Intermediate Days [of the Festival], and therefore, it is prohibited to water the parched/thirsty ground during the Intermediate Days [of the Festival] from gathered water, and other similar things because of the need to transfer it with a vessel, and there is trouble/pain-staking preparations (see Tractate Moed Katan 4a), and this is the matter of \"מי קילון\"/water drawn with the swipe [and bucket], and similarly \"מי גשמים\"/rain water because pools/ponds gather from them and when the rain stops and the overflow of water is gone, it would be necessary to transfer the water from them in a vessel.",
                "ועוגיות (cavities dug around a tree)- that he would dig around the roots of the trees trenches/ruts where the water gathers.  And we have already explained in [Tractate] Taanit (Chapter 3, Mishnah 8 – there is an error in the footnotes of the Kafih edition, which lists Mishnah 4) [the term]: עג עוגה/he drew a circle."
            ],
            [
                "אמה (canal) – water channel, and its digging is prohibited in the Seventh year, because it prepares the ground that is adjacent to it for sowing (see Tractate Moed Katan 4b), because it is moistened from the moisture of the water and it grows, and you already know and it was explained to you in the Seventh Year that everything that is a benefit to the ground or to the trees are prohibited In the Seventh Year, because He (i.e., God) says, may His Name be exalted (Leviticus 25:2): “[When you enter the land that I assign to you,] the land shall observe a sabbath [of the LORD].”",
                "וקלקולי מים (spoiled waters – i.e., clean the pools) – this is what had been destroyed and ruined from the water channels, it is permissible to repair them and to strengthen them, but if people would need those channels as for example, the waters of springs, it is permissible to dig them on the Intermediate Days of the Festival (see Tractate Moed Katan 5a).",
                "וכל צרכי הרבים – as for example the cutting of the thorns and the straightening of the deep places ad the building of the bridges and other similar things like them.  And the reason that the inspectors go out to uproot the mixed seeds/Kilayim  on the Intermediate Days of the Festival, because the wages of those of uproot is obligatory upon the Jewish court  and they take that remuneration from the Temple funds, and people are idle during the Intermediate Days and the wages of workers can be had cheaply and there is in this profit/gain for the Temple fund."
            ],
            [
                "מושכין את המים מאילן לאילן (you may conduct the water in channels from tree to tree) – this is that he will draw the water from under this tree to under another trees, and if all of the field was moist it is permitted to him to water the entire field  (see Tractate Moed Katan 6b) because this activity is not recognized in it.",
                "וזרעים שלא שתו מלפני המועד לא ישקם במועד (and seeds that did not drink from before the Festival, you should not water them during the Festival) -  because they require a great deal of water and we have already said that anything where this is great effort it is prohibited to do.  And the Halakha is according to Rabbi Eliezer ben Yaakov."
            ],
            [
                "אישות (moles) – a species of living creature that doesn’t have eyes (see Tractate Moed Katan 6b), and this creature destroys the trees.",
                "ושדה הלבן  -  a field that is ready for plowing and sowing.  But it is not permissible to hunt it in a vegetable field (i.e., bright corn field, lacking shade) unless it was close to an orchard for we are concerned lest they enter into the orchard and destroy the trees because there isn’t in a corn field what to destroy (see The Laws of Yom Tov, Chapter 8, Halakha 5 and Tractate Moed Katan 7a).",
                "And it (i.e., the Mishnah) said: \"כדרכו\" that he should dig/hollow out a hole in the ground and make traps in it.",
                "ושלא כדרכו – that he should dig/hollow out  these holes that are not in the manner of digging, as for example, that he should drive pegs into the ground and when he uproots them, a hole will remain in their places.",
                "ומקרים את הפרצה – he should place the stones one on top of the other and not plaster them.  What are we speaking about?  Only the wall of a garden, but the wall of a courtyard that was destroyed we build it in is appropriate manner (see Tractate Moed Katan 7a).  And the Halakha is according to the Sages."
            ],
            [
                "You already knew that there are from the plagues that regarding them God said (Leviticus 13:5): “the priest shall isolate him for another seven days.”  And regarding that God said concerning them, “the priest shall isolate him for another seven days,” but they didn’t disagree other than seeing in him a second locking up of the leper for trial, Rabbi Meir states that if he (i.e., the Kohen) saw that he purified, he says to him, “you are [ritually] pure,” but if he saw that he had become defiled, he is silent.  And this is the matter when it (i.e., the Mishnah) states:  \"להקל אבל לא להחמיר\", but the Sages learn from what it states (Leviticus 13:39): “for pronouncing it clean or unclean,” for every time that he sees him he needs to decide and to state, “ritually pure” or “ritually impure” but not to be silent (see Tractate Moed Katan 7a; see also The Laws of the Festivals, Chapter 7, Halakha 16, and he doesn’t distinguish between the first locking up of the leper for trial and the second locking up of the leper for trial), and therefore, he (i.e., the Kohen) should not see [the suspected leper] on the [Intermediate Days of the] Festival lest he defile him, and he will be sad, for surely God said (Deuteronomy 16;14): “you shall rejoice in your Festival.”  And similarly, he should not eulogize the dead for thirty days prior to the Festival, in order that the Festival would not come when he is sad on account of the fact that his grief is stirred up (see Tractate Moed Katan 8b).  But the Halakha is not according to Rabbi Meir in these two matters."
            ],
            [
                "כוכין (sepulchral chambers, niches in the walls of an underground cave, ossuaries, crypts) – that he would dig graves in the ground.",
                "וקברות -that he would build a tomb on the ground (see Tractate Moed Katan 8b), for it is forbidden to make a tomb to bury it after the Festival.",
                "ומחנכין (finish up/repair, refashion) – that he would add to its length or width if they were dug/hollowed out.",
                "נברכת (wash-pond) – a cistern like those in which they steep the flax and those similar to it.  But the Halakha is not according to Rabbi Yehuda (see the commentary of Migdal Oz in the Laws of the Festival, Chapter 8, Halakha 4)."
            ],
            [
                "It is stated [in the Mishnah]:  \"מפני ששמחכה היא לו\" – this is the reason to prohibit weddings during [the Intermediate Days of] the Festival, because the general principle among us is that we don’t mix one rejoicing (i.e., the Festival) with another (i.e., a wedding) (see Tractate Moed Katan 8b), and therefore, the joy of the Festival should not trouble another rejoicing.",
                "ותכשיטי אשה – this is that she paints her eyelids and that she plaits her hair and that she should beautify her face, and remove the hair from a few places on her body and even with a razor, and everything in a similar manner it is permitted on the Intermediate Days of the Festival.  And it was their manner to cover with a glittering matter  on the body of young girls if their reached their periods with plaster or gypsum, and similarly kinds of things from things that warm the body in order that their flesh should appear filled with blood (see Tractate Shabbat, chapter 8, note 22), and it is possible that they would add upon this other mixtures that develop the femininity of the body and remove the hair.  But Rabbi Yehuda prohibits doing this on the [Intermediate Days of the] Festival on account of the repulsiveness that there is in this.  But the Halakha is not according to Rabbi Yehuda (see Tractate Moed Katan 9b, but it appears that Maimonides retracted  and he actually decided according to Rabbi Yehuda in the Laws of the Festivals, Chapter 7, Halakha 20.  And see the Commentary of the Maggid Mishnah there)."
            ],
            [
                "ההדיוט – he is one who is not an artisan and its border here is in tailoring all that he is unable to direct the sign in the extremity at the time of the decree.",
                "ומכלב (to make stitches resembling dog-bits) – he only girds (i.e., stitches in zig-zag) but doesn’t sew closely-joined seams (see Tractate Moed Katan 10a).",
                "ומסרגין את המטות (gird the bedsteads) – stretching of the ropes to the length and width on four poles that on them they make the bed.",
                "And what he (i.e., Rabbi Yossi) said [in the Mishnah]: \"ר' יוסי אף ממתחין\"  (Rabbi Yossi said: you may also straighten [bed-straps]), meaning to say that you straighten them but you don’t gird them.  And the explanation of [the word] \"ממתחין\" – is that he should pull them, and fasten them if they were loose  until they would be strengthened and fastened/draw together.  But the Halakha is not according to Rabbi Yossi."
            ],
            [
                "מכבשין (put the millstones in working order – i.e., sharpening the millstones) – to roughen a millstone [during the Festival week (i.e., during the Intermediate Days)] (see Tractate Moed Katan 10a).  But the Halakha is not according to Rabbi Yehuda"
            ],
            [
                "מעשה הדיוט (in an unskilled manner) – like earlier (Mishnah 4), that he should place the stones one on top of the other, and not plaster them (see Tractate Moed Katan 11a).",
                "ושפין את הסדקין (and plaster over the cracks) – smooth them over.",
                "And it states [in the Mishnah]: \"ומעגילים אותם\" (and roll them flat) – the matter is such that they roll them, like a kind of roller/a slab for rolling over a plastered roof by hand and by foot but not with loops of a rope attached to a heavy slab/windlass for rolling over a plastered roof.  And the iron windlass that the builder smooths it over with.",
                "וציר (hinge, pivot) -that the door revolves on, and it is similar to a small iron pestle.",
                "וצנור (socket) – a spout, tube (especially the movable tube attached to the roof gutters).",
                "ומנעול (lock) – through which they lock the door.",
                "And the matter that is stated [in the Mishnah]: \"שלא יכוין את מלאכתו במועד\"   - that he should not intent and prepare prior to the Festival that he would do these things during the [Intermediate Days of the] Festival."
            ]
        ],
        [
            [
                "שהטעוהו (disappointed him, led him astray) – it means to say that the workers mixed up what they had promised him.",
                "And it (i.e., the Mishnah) said:  \"לאחר המועד\" – but it didn’t say after the Mourning, to teach you that things that are forbidden for a person to do on his own during the days of his mourning such as the turning over of his olives it is permitted for him to do by himself on the Intermediate Days of the Festival (see Tractate Moed Katan 11b).",
                "וקורה ראשונה – he that would grind the olives a first grinding alone.",
                "וזולף (and he empties the contents of the vat into the press and finish the process) – that he would sweep them from the cistern.",
                "וגומר – that he would press the olives until all of their oil would come out.",
                "וגף – he would stop up the mouths of the barrels.  And the Halakha is according to Rabbi Yossi."
            ],
            [
                "למודים (frames of shingles – and cover the vat so that the wine would not get sour) – that he would place upon them the boards.  And the Halakha is according to Rabbi Yossi."
            ],
            [
                "It says [in the Mishnah]: \"יאבדו\" – meaning that the Bet Din/Jewish court confiscates all that money and makes them ownerless."
            ],
            [
                "מבית לבית – from this courtyard to another courtyard.",
                "And it states [in the Mishnah]:  \"מפנה הוא לחצרו\" (but he may remove it into his own courtyard) – that he shall transfer it from house to house in the same courtyard (see Tractate Moed Katan 13a).  But if they were vessels for the need of the Festival, such as couches, and vessels for eating and drinking they bring them from the house of the artisan (see Tractate Moed Katan 13b) and also The Laws of the Festivals, Chapter 8, Halakha 160."
            ],
            [
                "מעבים (a dense, packed covering, to form a pile) – it is that they heap them up – this one on top of that one, similar to Arabic.  And such as it says in its explanation – they make them like a kind of pile (see Tractate Moed Katan 13b).  And those who grind the grain which is stamped, with a thick grinding.",
                "וגרוסות -those who grind the beans, and you already know that the bean that is grinded is called a dish of pounded grains/beans (see Tractate Sukkah, Chapter 2, Mishnah 8).",
                "Rabbi Yossi stated: \"הן החמירו על עצמן\" – that they would not sell at all, even in private, and similarly, they would not grind.  But the Halakha is not according to Rabbi Yehuda.  And the Halakha is not according to Rabbi Yossi."
            ]
        ],
        [
            [
                "They forbade on every person to shave and to launder his clothing during the Festival, so that people would not leave the shavings of their heads and the laundering of their clothes to the Intermediate Days of the Festival when they are free, and the First Day of the Festival when they are repulsive without preparation for the Yom Tov/Holy Days (see Tractate Moed Katan 14a).",
                "והבא ממדינת הים – with the condition that he set sail to the see for business or for a pressing matter, for if he set sail for the sea only for a trip, and not for business, it is forbidden to shave.",
                "ומנודה – it is forbidden for him to shave his head during the days of his excommunication.",
                "ומי שנשאל לחכם – it is as for example that he took an oath not to shave his head a certain time, and a Sage was not available to him to release him from his vow other than within the Festival (i.e., the Intermediate Days), and you already know the decree of Scripture regarding the leper and the Nazirite that they shave (see Leviticus 14:9 and Numbers 6:18).",
                "והיוצא מטומאתו לטהרתו – as for example that he was ritually impure on the Festival/Yom Tov, as for example that he had become defiled by a corpse or had intercourse with a menstruating woman and things similar to it."
            ],
            [
                "מטפחות הספג (wiping towels)- towels that they dry with them, but this prohibition does not apply other than for clothing that are not made of flax but for flax clothing alone, it is permissible to launder them during the [Intermediate days of the] Festival  because they become dirty rapidly and even if they were laundered before the Festival, they require a second laundering during the Intermediate Days of the Festival (see Tractate Moed Katan 18a).  But a person who only has one outfit is permitted for him to launder it, and his stringency will that whatever it will be."
            ],
            [
                "שוברים – documents of exemption and partitions/divisions that are between those who quarrel with each other.",
                "דיאתיקי (disposition of property/will and testament, contract) – a species of a kind of gifts that exist.  The specification of this word is:  This will be to maintain and to purchase, and it is the postdated gift of someone on his deathbed upon which we ultimately rely (see Tractate Bava Metzia 19a).",
                "והפרוזבול – this matter was already explained in [Chapter 10] of Tractate Sheviit (see Mishnayot 3-4).s",
                "אגרות שום – the evaluation that the Bet Din/Jewish court makes of the fields of a person in order to reduce through it [the claim of] his creditor.",
                "אגרות מזון – that the Jewish court/Bet Din sells from his fields for the sustenance of his wife and the daughters, and they write concerning this that this is the action of the Bet Din.",
                "שטרי בירורין – like it states, as will be explained in [Mishnah] Sanhedrin (Chapter 3, Mishnah 1):  “This [litigant] chooses for himself one [judge] and that [litigant] chooses for himself one [judge].”",
                "וגזרות בית דין – meaning to say the legal decision.",
                "ואגרות של רשות – letters that people write to each other from city to city."
            ],
            [
                "If he doesn’t have what to write, he writes and sells in order to support himself (see Tractate Moed Katan 19a).  And the Halakha is according to Rabbi Yehuda."
            ],
            [
                "The legal decision is that a person who buries his dead, even one hour prior to the [start of the] Festival, the decree of Shivah/sitting for seven days is nullified (see Tractate Moed Katan 20a).",
                "And the matter of: \"עולה ואינה מפסקת\" – that it is counted from the total of Shivah or from the total of thirty days/Shloshim and counts to the number, but does not interrupt the mourning, because the general principle among us is that things that are in private are practiced, as for example, sexual relations and washing in hot water and removing the mourner’s wrap [on the head] (see Tractate Moed Katan 24a) that all of these the mourner is forbidden regarding them, and even on Shabbat, but the Festival interrupts nevertheless and one does not practice anything from the laws of mourning.",
                "ואינן עולין – that if he completed the seven days of mourning and a Festival comes afterwards, the decree of thirty days/Shloshim is nullified like he explained, and it is not stated the numbers of the days of the Festival alone that count to the thirty/Shloshim.  And similarly, a Festival does not count towards the number of seven, but rather, the entire decree of Shivah is nullified, as it will be be explained.  But if the corpse was buried within the Festival (i.e., during the Intermediate Days of the Festival/Hol HaMoed) , the days of the Festival are not counted at all from the total days of mourning (see also The Laws of Mourning, Chapter 10, Halakha 8)."
            ],
            [
                "The Halakha is according to the Sages when they say:  \"עצרת כרגלים\" and according to Rabban Gamaliel  when it (i.e., the Mishnah) states:  \"ראש השנה ויום הכפורים גרגלים\". But if a person buried his dead even one hour prior to the Holiday of Unleavened Bread (i.e., Passover), the decree of Shivah/sitting for seven days is nullified from him.  But the seven days of the Festival count from the number [for thirty days], it is found that after the Festival, he counts sixteen days to complete thirty days.  And similarly, if he buried his dead even one hour before Shavuot/Atzeret or before Yom Kippur or before Rosh Hashanah, he counts after them sixteen days because they are like the Festivals ((see The Laws of Mourning, Chapter 10, Halakha 3 where he retracted from this (see the note in the previous Halakha) and decided that he counts after Rosh Hashanah and Yom Kippur twenty three days, and he explains that they are like Festivals regarding the fact that one interrupts mourning, but not regarding the the fact that they are considered like Shivah, for they – Rosh Hashanah and Yom Kippur = do not have a Hagigah/sacrifice for seven days – as is brought in Tractate Moed Katan 24b), and therefore, if he buried his dead seven days prior to them, the decree of Shloshim/thirty days is nullified, but if he buried his dead even one hour before the Festival of Sukkot, this nullifies for him the decree of Shivah/sitting for seven days like the law of every festival, and the seven days of the Festival, and the eighth day of the Festival counts for him as seven days because of the general principle among us that the Eighth Day of the Festival is a Festival of its own accord (see Tractate Yoma 20b, Tractate Sukkah 47a, 48a, Tractate Rosh Hashanah 4b and Tractate Hagigah 17a), it is found that there doesn’t remain for him after the Eighth day of the Festival [of Sukkot/also known as Shemini Atzeret] other than nine days from the total number of thirty days (see Tractate Moed Katan 24b).  But a person who buries his dead during the Festival (i.e., the Intermediate Days of the Holiday), is not obligated in mourning until after the last day of the Festival, meaning to say, the Second Day of Shemini Atzeret (i.e., Simhat Torah), and he begins from it in the counting of seven days on which he is obligated in the decree of the seven day, and he counts thirty days from the day that his dead passed away, and practices on the rest of the days that are after the Festival the decree of thirty days.  But the decree of seven days/Shivah is what I am explaining.  All seven days he is required in the lowering of the couch, so that there isn’t in his house a bed which is not lowered, and it is prohibited to engage in sexual relations, and the wearing of leather shoes, and in the performance of work in the open, and in greeting of others and in washing in warm water, and even for part of his body, and in the washing of all of his body in cold water and it is prohibited to engage in anointing, and to read the Torah, and the Bible and the Mishnah and the Talmud, and he is obligated in wrapping up of his head, and this is that he should cover his head and wraps himself up to his lip (i.e., mustache), and it is forbidden to baste the rent , and it is forbidden to cut his fingernails with a utensil and to cut his mustache and even to disturb him at the time that he is eating, nor should he launder his clothing, all of these are an obligation during the course of all of the seven days, and from what that you need to know that on the first day, he does not put on Tefillin, nor eat Holy Things, as we explained in Tractate Pesahim (Chapter 8, Mishnah 10). And he is obligated to sit on an overturned bed on the ground, and he doesn’t eat from what is hi.  And on the first three days [of mourning] it is forbidden to perform work, an even in secret, and if they gave him a greeting, he should not return it other than to say to them that he is a mourner.  But the decree of Thirty Days/Shloshim, there are six things and these are they:  That he does not shave the hair of his head, and does not wear a new white garment that is scoured or folded(see Tractate Shabbat 140a and The Laws of Mourning, Chapter 6, Halakha 4), and he doesn’t mend the garment torn in mourning for the dead, and he doesn’t go to business, and such they said in the Jerusalem Talmud (Chapter 3, Law 8), that on all of the dead, it is prohibited to go to business until thirty days, on ones  father and on one’s mother, until his friends rebuke him  and say to hm:  “Walk with us,” and it is forbidden to drink in the joy of weddings all thirty days, and for his father and for his mother, a year, and it is forbidden to have sexual relations with his second wife that he married, and this is what they said, all thirty days from the day of marriage.  It is found that regarding the decree of Seven days/Shivah, there are thirteen laws, as we have explained, and there are six regarding the decree of thirty days."
            ],
            [
                "And it (i.e., the Mishnah) states:  \"אין קורעין אלא קרוביו של מת\" – meaning to say, on the Intermediate Days of the Festival, bcause this Mishnah speaks about what is permitted to do on the Intermediate Days of the Festival, but when it is not on the Intermediate Days of the Festival, anyone who wishes to tear his clothing or to remove his shoes, we don’t prevent him.  And also, that which we stated that we don’t tear [clothing] on the Intermediate Days of the Festivals other than relatives, if he was not a Scholar or a worthy person  or had not been present at the time of death, because of the general principle among us that a Scholar who dies, everyone are his relatives, and everyone tears [clothing] for him, and similarly, for a worthy person,  and another general principle among us is that he who stands [with him] at the time that [his] soul departs is obligated to tear [his clothing] (see Tractate Moed Katan 25a and Tractate Shabbat 105b).",
                "וחולצין – that is mentioned here is the removal of the shoulder [straps].",
                "וקרוביו – those who are obligated in mourning, and they are all the male and female siblings from the father or from the mother and all of the male and female children, and the parents (if the deceased was a child), and the husband and his wife, all of these are obligated to mourn for each other, and the tearing of the clothing is among the obligations of mourning.  And I am arranging for you the laws of tearing [of clothing] in short, that one must tear a handbreadth only in the upper part of the clothing, and he should tear it with a utensil, and he doesn’t have to tear the border/hem of the clothing until it separates one part here and another part there, and he must bring his hand from underneath the clothing to tear it, but he is not obligated to tear [clothing] other than during the Shivah/seven days of sitting in intense grief, and he bastes it after Shivah and mends the rent of the garment torn in mourning after the thirty days/Shloshim.  When does this apply – with the rest of those who die, but on one’s father and/or on one’s mother and on Rabbi who taught him, they tear, even after the Shivah/seven day period, and he tears all the clothing that are upon him with his hand until he reveals his heart, and he separates the stiff cords in the border (around the neck) of a garment, and he tears from the outside, and bastes it after thirty days but he never mends the rent of the garment.  And know that all of the tearing is not done other than while standing.  But if he changed his torn clothing for other clothing, he is not obligated to tear the second clothing, even though it is within the Shivah period, other than for his father and/or for his mother he needs that that there will not be anything upon him throughout the entire Shivah period other than torn clothing.  But on Shabbat it is prohibited to wear torn clothing on account of any dead person, and if he lacks to change, he reverses the tear to his back.",
                "ומברין – this that they feed the mourners because the mourner does not eat of his own [food] on the first day (see Tractate Moed Katan 27b), as we have explained.  And it is prohibited for a mourner to sit on a bed all seven days except for Shabbat, because he is obligated in the turning over of the bed as we have explained (though this practice is no longer observed today), and those who come to comfort him and to bring him food refreshments, it is not permitted for them to sit during the Intermediate Days of the Festival other than on beds, because beforehand they would sit on beds.  (see The Laws of Mourning, Chapter 11, Halakha 3 and Tractate Moed Katan 26b).",
                "טבלה ואסקוטלה וקנון (a plate/board,  a salver or waiter of nearly square form made of glass and a reed basket – as opposed to a common wicker basket) – they are expensive vessels as for example, leather mats and bamboo vessels, but the pour people cannot afford to acquire them and they would be embarrassed, and therefore, they (i.e., the Sages) established that everyone should bring them in wicker baskets which are possible for both the wealthy and the poor [to obtain]."
            ],
            [
                "ולא של נשים לעולם – meaning to say neither during the Festival nor other than on Festivals.  But for a man it is not forbidden other than on the Festival alone so as to not accustom/bring about eulogies during the Festival, as has been explained above.  But the Halakha is not according to Rabbi Yishmael."
            ]
        ]
    ],
    "sectionNames": [
        "Chapter",
        "Mishnah",
        "Comment"
    ]
}