json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Moed Katan/English/merged.json

{
    "title": "Bartenura on Mishnah Moed Katan",
    "language": "en",
    "versionTitle": "merged",
    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Moed_Katan",
    "text": [
        [
            [
                "משקין בית השלחין – a weary land and thirsty for water. The Aramaic translation of “tired and weary,” is thirstiness and tired.",
                "משקין במועד – for it is a business that cannot be postponed without irretrievable loss is permissible on the Festival (i.e., the Intermediate Days of the Festival). For a field which needs irrigation from the time when one begins to water it, if one does not water it frequently, it immediately becomes lost, as is taught at the end of Mishnah [3 – of this chapter, seeds which have not been watered before the Festival should not be watered on the Festival, for they will not suffer loss, but if they “drank” before the Festival, he should water them during the Festival. And specifically, a bright, shade-less field (i.e., vegetable or grain field) of grain which needs irrigation, we water them on the Festival, but fields which are moist of a tree, it is not permitted on the Festival, for they don’t suffer loss. And in the Seventh Year, it is permitted to water whether it is a field that needs irrigation or whether it is a field sufficiently watered by rain [and not needing irrigation], and because of the Festival alone, our Mishnah took this.",
                "שיצא בתחילה – that goes out now from the start, and we don’t suspect for since it is new, lest its banks overflow and people come to repair them on the Festival and there is great trouble/labor.",
                "שלא יצא בתחלה – when it is sleeping.",
                "אבל לא ממי גשמים – a decree because of water from a swipe well.קילון are water of a deep pit/cistern and in it is collected rain water, and from it there is greater trouble to draw it out.",
                "עוגיות – trenches that they would make in the roots of olives and in the roots of vines in order that they would fill up with water."
            ],
            [
                "האמה – trenches that they would make in the ground that in the water would travel around the field and from field to field, which are called אמה/river-arms, canals/channels, because they are one cubit wide at a depth of a cubit.",
                "בתחלה – if there never was one [before], we don’t make them ab initio on the Festival because of the trouble/labor.",
                "ובשביעית – because it would appear like digging in the ground during the Seventh Year.",
                "ומתקנים את המקולקלת – if dirt fell into it and does not bring forth an uninterrupted flow, we repair it, but we don’t make it ab initio on the Festival. And the Halakha is according to the Sages.",
                "ומתקנים קלקולי המים – water that has entered in the indentations/holes to drink from them.",
                "וחוטטין – clean and dig and remove from inside them rocks and chips and sandy matter in grain that fell in them.",
                "ומציינין – make markings of graves that they would cleanse with plaster and pour on the grave, and it is a sign to those walking not to pass over a place of ritual uncleanness (see Mishnah Shekalim, Chapter 1, Mishnah 1).",
                "ויוצאין – agents of the Jewish court would go out to inspect the fields that were sown with mixed seeds and uproot them, because they take their compensation for this from the donations to the Temple treasury for congregational sacrifices, and on the days of the Festival, they are hired cheaply because they are idle [from work]."
            ],
            [
                "מושכין את המים – that is underneath the tree, and this is for another tree, where there is no strenuous labor, but he should not water the entire field, and we are speaking of a field sufficiently watered by rain, which does not suffer loss, for the rain waters are sufficient for it, but when we water it, there is great and liberal provision.",
                "לא שתו – there was no loss",
                "בזה ובזה – even if they had not drunk [water] and even a field that is sufficiently watered by rain, and because of the liberal provision the Sages permitted it. And the Halakha is according to Rabbi Eliezer ben Yaakov. And the anonymous Mishnah (i.e., Mishnah 1): We water the irrigated field that is above is according to him (i.e., Rabbi Eliezer ben Yaakov). However, a moist field whose ground is like plaster/clay/mud, it is permitted to water it during the Festival, and even according to Rabbi Eliezer ben Yaakov, for they are considered like seeds that drank [water] before the Festival."
            ],
            [
                "האישות – mole, which is a creature that has no eyes and causes loss to the fields.",
                "ובשדה הלבן – that they plough and seed it with train and there are no trees in it.",
                "בשדה האילן כדרכו – that causes great loss , and these are suspect of great loss. Therefore, they dig holes as is the normal manner and suspect traps.",
                "שלא כדרכו – wedge in a spit in the ground with strength and shake the tree to and fro, and it is found that a hole was made of its own. But not via the digging, and the Halakha is according to the Sages. But in a bright shade-less [grain or vegetable] field that is near an orchard, they dig as is done normally, lest the spit go out from the bright shade-less field and destroy the trees.",
                "ומקרין את הפרצה – they set up the stones one on top of the other in the manner of building and they don’t plaster it with plaster, and we are speaking of the breach in a garden, but a in the wall of a courtyard that fell, the buid as is done normally, because of the thieves."
            ],
            [
                "רואין את הנגעים במועד להקל – if he was ritually pure, the Kohen would say to him, “you are pure,” for it is a rejoicing for him.",
                "אבל לא להחמיר – that if he was ritually impure, he should remain silent, and not make him impure that they would have to leave outside of the camp.",
                "לא להקל ולא להחמיר – because it was necessary to see him if he was ritually pure in order to be lenient towards him, for if it was necessary to be strict, if he was [in fact] ritually impure, one must say to him, “you are impure,” as it is written (Leviticus 13:59): “for pronouncing it pure or impure,” for a Kohen is not permitted to be silent, and it is better for him that the Kohen should not see him at all.",
                "מלקט אדם עצמות אביו ואמו – on the Festival, in order to bury them in an appropriate place.",
                "ששמחה היא לו – when he sees them [when they bury them in the graves of his ancestors]. But the Halakha is not according to Rabbi Meir in the two of these.",
                "לא יערער על מתו – he should not bring a eulogizer to excite to lamentation on his deceased one that was dead for many days, to search out the relatives of the dead in the manner that the eulogizer goes around when he cries out and says: “Come, cry with me all who are bitter of heart, and he whose heart sinks goes and eulogies his relative.",
                "לא יספידנו – he should not hire a eulogizer for whose dead died at that hour.",
                "קודם הרגל שלשים יום – always, that they mention the reason in the Gemara (Moed Katan 8a) that it is the manner of people to collect monies for the needs of the Festival thirty days before the [onset of the] Festival, because he heard that they explain the Halakhot/laws of the Festival. And lest he give the monies that he collected for the needs of the Festival to the eulogizer, and he would be prevented from the [experiencing] the joy of the Festival. And there are those who say that the dead are not forgotten from the heart (Moed Katan 8b) other than after thirty days after his eulogy."
            ],
            [
                "אין חופרין כוכין וקברות במועד – for a dead to be buried in it after the Festival. Sepulchral chambers, in the cave under the ground, and graves, in a building.",
                "אבל מחנכין – if it had long, they shorten it, and if it had been short, they length and widen it.",
                "נברכת – of launderers, a place set up to launder clothing there, and there isn’t such a great trouble to it.",
                "וארון עם המת בחצר – that tied there, and it is permissible to plane/saw the boards and to make for him a bier. But not in another courtyard, and they didn’t teach this other than regarding a person who is not famous, but for a famous person, they make for him the bier and even in the marketplace. And for us, who are of small number, every person is considered famous.",
                "ר\"י אוסר – to bring wood to make boards at first for the needs of the bier, other than if they were planed before Yom Tov. But the Halakha is not according to Rabbi Yosi."
            ],
            [
                "מפני ששמחה היא לו – for we do not mix another rejoicing with the joy of the Festival, as it is written (Deuteronomy 16:14): “You shall rejoice in your Festival…” – in your holiday and not with your wife.",
                "אבל מחזיר הוא את גרושתו – which is not a rejoicing so much, but with a new wife, that he had never had.",
                "ועושה אשה תכשיטיה – such as to put kohl/a powder used for painting the eyelids in her eyes and to smooth out her hair so that it does not scatter, and to add red coloring to her face and or cause to pass a knife on her lower face, and everything that is similar to this.",
                "שניוול הוא לה – it is painful to her , and the Halakha is not according to Rabbi Yosi."
            ],
            [
                "ההדיוט תור כדרכו – the “layman”/unskilled person is called anyone who doesn’t know how to direct the border of the garment so that it would be equal and properly directed, but rather curvy/windy to this side of that side and he makes it wide in this place and narrow in the other.",
                "מכליב – he makes stitches like the teeth of a dog, and they are equivalent this one corresponding to that one, but rather one oon top and the other below.",
                "מסרגין את המטות – they weave them with ropes longitudinally and crosswise.",
                "ממתחין – if it had been woven for many days and the ropes became weak, they tighten them, but they do not weave them [with ropes longitudinally and crosswise. But the Halakha is not according to Rabbi Yosi."
            ],
            [
                "מעמידין – they build and restore and repair the oven that they need for the Festival, and because they would carry their ovens from place to place, for that reason, the Mishnah teaches, “set up.”",
                "[אין] מכבשין – they roughen and beat with a hammer on the millstone (Moed Katan 10a) when they are too smooth and they don’t mill/grind properly. And the Halakha is not according to Rabbi Yehuda."
            ],
            [
                "ולמפרסת – a walk before the attic that those who live above walk in it and go down through a ladder to the courtyard.",
                "ושפין את הסדקין – of the roofs that are not slanted, we grind them with plaster and when there are cracks in the plaster and the leaks in the roof go down in the house and there is loss, we smooth them, plaster them.",
                "מעגלה – a round piece of wood whereby we smooth out the roofs.",
                "במלחצים – a wide artisan’s implement of copper like a spoon, which has a handle.",
                "הציר – the foot of the door that surrounds in the cavity of the threshold/lower door-sill of he opening.",
                "צינור – the cavity that is in the threshold/lower door-sill.",
                "והקורה – the actual beams of the house that were broken even prior to Yom Tov.",
                "ובלבד שלא יכוין מלאכתו במועד – that he should not say, “I will wait until the Festival when I don’t have other work and I will do this.”",
                "כבשים – such as fish and vegetables that are pickled with salt and vinegar.",
                "שיכול לאכלן במועד – that they pickle quickly and are appropriate to eat immediately."
            ]
        ],
        [
            [
                "מי שהפך – It is the manner of people that they turn their olives in the vat or pit where olives are packed until they form a viscid mass where they are piled up and when one wants to bring them into the building containing the tank [and all the implements] for pressing olives, and if he does not bring them into the press to grind them after he has turned them over, they become lost.",
                "וארעו אבל – who is prohibited to do work.",
                "או שהטעתו פועלים – that did not come to work and the Festival arrived.",
                "טוען – upon the olives a beam of the olive press for the first time and sweep them out, ion order that a bit of the oil flows a bit so that they will not loose it, but not during the second time because they will not lose any more, and from here we learn that things that are permitted during the Festival (i.e., on the Intermediate Days of the Festival/Hol HaMoed), it is forbidden for a mourner to do them with his hand during his days of mourning, for since it (i.e., the Mishnah) teaches “an occasion for mourning befell him,” and on account of the mourning he delays until the Festival, he applies the pressing beam [for the first time] for the olives during the Festival, but during the days of his mourning, he would be prohibited to press with his hand even the first beat, but others press for him.",
                "זולף – he pours the olives on the back of the olive press, and every matter that he pours is called זילוף/sprinkling.",
                "וגומר – pressing them (olives) and wine/grape pressing in the olive press.",
                "וגף – close the lip of the barrels. And the Halakha is according to Rabbi Yosi."
            ],
            [
                "בתוך הבור – digging underneath the wine press which is covered with plaster to receive the wine.",
                "למודים – wooden boards, that is to say, he covers it there with boards so that it does not ferment, and it does not draw wine out of the put. And the Halakha is according to Rabbi Yosi."
            ],
            [
                "ושולה פשתנו – all that comes up fro the water is called “soak.”",
                "אם כוונו מלאכתן במועד יאבדו – The Jewish court causes him to lose money and make it ownerless."
            ],
            [
                "אלא לצורך המועד – that the purchaser needs them on the Festival (I.e., the Intermediate Days of the Festival/Hol HaMoed) – houses to dwell in them, slaves to serve him and animals/cattle for slaughter.",
                "או לצורך המועד – that he needs to money to spend for the needs of the Holy Day.",
                "אין מפנים – utensils or grain..",
                "מבית – [from] this [house] to another house far from him because of the effort.",
                "אבל מפנה לחצרו – to another house in the same courtyard, for it is private, but not from one house to another house via the public domain.",
                "ואין מביאין כלים מבית האומן – these words [are regarding] utensils that are not for the needs of the Festival, but utensils that are for the needs of the Festival such as pillows, cushions and cups and ladles are permitted.",
                "ואם חושש להם – lest they be stolen from the house of the artisan, or if he needs the artisan to hire him and the owner of the utensil doesn’t believe him since he fears lest he will request from him the wages for his labor a second time."
            ],
            [
                "מחפין את הקציעות – figs that are spread/stretched out in the field to dry them, we cover and hide them with straw because of the rains.",
                "אף מעבין – place them this one on top of that one and make them like a pile, and that the upper owns protect the lower ones.",
                "הדשושות – that we thresh and crush wheat for cereal.",
                "בגרוסות – they make pounded beans.",
                "הם – the artisans.",
                "החמירו על עצמן – and we don’t do it even in private. But the Halakha is not according to Rabbi Yosi."
            ]
        ],
        [
            [
                "אלו מגלחין. הבא ממדינת הים – During the Festival, for he did not have time to shave prior to the Festival. And this is a case of one who departed for business or to a thing that was necessary, if he didn’t depart other than to a mere walk/doing errands, it is prohibited [to shave].",
                "והיוצא מבית האסורין – and even if he was imprisoned at the hand of an Israelite who would let him shave, because he was in pain.",
                "ומנודה – who released him from his excommunication during the Festival, but prior to the Festival, he was not able to shave since someone who was excommunicated is prohibited to cut his hair.",
                "ומי שנדר – [vowed] not to shave, and he could not find a Sage that would release him from his vow prior to the Festival. Alternatively, he did not find an opening for regret other than during the Festival.",
                "והנזיר – who completed his being a Nazirite vow during the Festival.",
                "ה\"ג והמצורע העולה מטומאתו לטהרתו – if his seventh day occurs during the Festival, he is permitted to take a haircut, as it is written (Leviticus 14:9): “On the seventh day he shall shave off all his hair [– of head, beard, and eye-brows…].” And the shaving of the bald spot [on the head or in the beard] is not considered, for it is not other than a small thing when he shaves around the bald spot. And there reason that it is prohibited to shave on the Festival outside of those who are taught in the Mishnah is in order that they should not intend to shave during the Festival when they are idle from work and the First Day of the Festival comes when they are disgraced, that is is the reason also that the they prohibited laundering on the Festival."
            ],
            [
                "ומי שנשאל לחכם – that he vowed not to launder his clothes and he appeared before a Sage on the Festival and he released him from his vow.",
                "ומטפחות ידים – that they dry with the their hands at the time of eating.",
                "ומטפחות ספרים – clothing/covering that the barbers give to those who get a haircut between his shoulders because of the hair. And when he comes to shave to those who are taught in the Mishnah who are permitted to shave on the Festival, it is necessary to always launder it.",
                "מטפחות הספגין – that they dry with them when they leave from the bathhouse.",
                "וכל העולים מטומאה לטהרה – on the Festival, it is permitted to launder their clothes. And flax utensils, even of every person it is permitted to launder them on the Festival, for they need laundering frequently, and even that which was laundered on the eve of the Festival become soiled immediately and need laundering during the Festival, therefore, they did not make a decree concerning them. And whomever lacks other than one undershirt/garment, even if it is not made of flax is permitted to launder it on the Festival., and he who stands naked at the time of his laundering with only a girdle on his loins to cover the flesh of his nakedness for this proves that he lacks other than this undershirt/garment that he launders."
            ],
            [
                "קדושי אשה – He writes on paper or on earthenware, “You are betrothed to me,” and he betroths with it the woman even if it is not worth a Perutah/penny. And therefore, it is permitted to write [this formula on the Festival because he fears lest someone else precede him [in doing so] and it is for him a business which cannot be postponed without irretrievable loss.",
                "גיטין – who wants to leave on a caravan, and if he doesn’t write it (i.e., the Jewish bill of divorce) now, this (woman) will remain tied to an absent husband.",
                "ושוברים – for if the borrower would say: “I will not pay back your liability if I do not have a receipt from you,” we listen to him, and he (i.e., the borrower) goes on his way, and it is found that this one (i.e., the lender) loses his money.",
                "דייתיקי - the gift of someone on his deathbed. And the explanation of the term דייתיקי /disposition of property, especially by will and testimony – this shall be fulfilled and will be, for the words of someone on his deathbed is as they are written and as delivered.",
                "מתנה – the gift of a healthy individual, and if it was not written to them, the recipient would lose it, for perhaps the giver would retract [his decision].",
                "ופרוזבולין – that the seventh year would not cause a remission of debt and he would lose his monies. The word פרוזבול/Prozbul (the declaration made in court, before the execution of a loan to the effect that the law of limitation by the entrance of the Sabbatical year shall not apply to the loan to be transacted) (see Gittin 36b-37a) before the rich and before the poor, that is, the enactment to thee rich that they should not transgress on what is written in the Torah (Deuteronomy 15:B): “Beware lest you harbor the base thought…,” and the enactment for the poor that they should be enabled to receive loans,. The senators of the Rich and the Poor/broken Ones. And Hillel established the Prozbul , a document in which they write: “I hand over to you so-and-so and so-and-so the judges, that every document that I have on so-and-so, I will collect whenever I want. And further, the seventh year does not cancel his loan.” It is as if the Jewish court collected his liability, and further, we don’t read concerning him (Deuteronomy 15:2): “he shall not dun his fellow or kinsman, [for the remission proclaimed is of the LORD].”",
                "אגרות שום – for the Jewish court estimated the possessions of the borrower and gave it to the lender.",
                "אגרות מזון – the Jewish court sold the property for the provision of food for [his] wife and the daughters, and they write the actions of the Jewish court on this. Alternatively, he who accepted upon himself to feed the daughter of his wife.",
                "מיאונים – of a minor whose mother and her brothers married her off, she can refuse her husband and say: “ I don’t want so-and-so as my husband,” and she leaves it (i.e., the marriage/relationship) without a Jewish bill of divorce. And the document that they write for testimony in this matter is called the document of refusal.",
                "שטרי ברורין – that they chose for them the judges. This one (i.e., litigant) chooses one judge and the other one chooses another [judge] (see Mishnah Sanhedrin, Chapter 3, Mishnah 1) , and they write a document that neither of the litigants will retract.",
                "וגזירות ב\"ד – the legal decision that the judges made.",
                "אגרות של רשות – the commands of the ruler, such as (Tractate Avot, Chapter 1, Mishnah 10): “Don’t get friendly with the government.” “Be careful/wary with the government” ( Tractate Avot, Chapter 2, Mishnah 3). And there are those who explain it as letters of secular character (i.e., social correspondence) that they write between a person and his fellow."
            ],
            [
                "אין כותבין שטרי חוב במועד – since one can write it after the Festival.",
                "ואם אינו מאמינו – and he doesn’t want to lend him without a document but if the borrower needs money, we write it [during the Intermediate Days of the Festival].",
                "או שאין לו – for the scribes [lacks] for what to eat, he should write it and take his compensataion, for the fee for work for one who has no food to eat is permitted.",
                "ואפילו בספר העזרה – The Torah scroll that the High Priest reads from on Yom Kippur, and even though it is necessary for the community.",
                "לעצמו – to fulfill the commandment, but not to see or rent out.",
                "ועווה על ירכו תכלת – that he places the cord on his thigh and rubs with his hand and it is spun by itself, but not by his hand between his fingers, nor by a spindle in the manner that he might do on a weekday. And the Halakha is that one a person spins tekhelet/the thread of blue for his clothing whether with a spindle or a stone."
            ],
            [
                "הקובר את מתו – A death had occurred for him prior to the Festival. And he observed mourning for three days prior to the Festival.",
                "בטלה ממנו גזירת שבעה – but the thirty-day/Shloshim decree is not abrogated, that is the prohibition of cutting one’s hair, and one counts after the Festival thirty days with the three that passed already from the thirty. And the Halakhic decision is that one who buries his dead even one hour prior to the Festival, the decree of Shivah/seven days is abrogated for him.",
                "שמונה – [eight] days prior to the Festival, for since one of the days of shaving entered prior to the Festival, the Festival comes and abrogates the rest altogether.",
                "שבת – [A Sabbath] during the days of his mourning counts towards the number of seven.",
                "ואינה מפסקת – but does not abrogate the remainder, but he sits and mourns after Shabbat.",
                "הרגלים מפסיקים ואינם עולים – if he practiced [the rituals of] mourning prior the Festival, the Festival interrupts and abrogates the decree of thirty [days]. But if he did not practice [the rituals of] mourning prior to the Festival, but began his mourning during the Festival, the Festivals do not count to the number seven, but count towards the number thirty. And the reason that Shabbat counts to the total of seven days of mourning , because things that are done in private are practiced on it, such as [the prohibition of] sexual relations and removing the mourner’s wrap, for it is prohibited to be with an uncovered heat, and washing in hot water, for the mourner is forbidden [to engage] with them on Shabbat. But on the Festivals, none of the laws of the mourning are practiced/observed on it. Therefore, [the mourning] stops completely. But if mourning did not occur at all prior to the [onset of the] Festival, like the dead was buried during the Festival, it does not count towards the number seven, and one begins to count seven after the Festival."
            ],
            [
                "משחרב בית המקדש – For Shavuot/Atzeret has no payment of indemnity all seven days of the sacrifice, the laws of the Festival are abrogated, and it is a Shabbat which does not interrupt it, but at the time of the Temple, he who did not make the Festival offering on the First Day of Shavuot would offer it throughout the seven days, like the Festival of Matzot; Azeret was like the Festival of Matzot even as regards mourning. And the final result of this matter regarding the Halakhic decision is that Atzeret in this time is like the Festivals, and Rosh Hashanah and Yom Kippur are like the festivals. He who suffered a loss prior to one of these, even one hour, the decree of [sitting] Shivah is abrogated. And if [the person] died prior to one of these Holy Days, the decree of thirty days is abrogated from him, as we have stated; and the seven days of the Festival count towards the number thirty, which is fourteen days. And Shemini Atzeret/The Eighth Day of Solemn Assembly is a festival unto itself, and is considered as if it is seven days, that makes twenty-one days. We count another nine days until the thirty and that is enough. And the decree of seven as we have stated is that he that was a mourner all seven days is prohibited in washing in hot water, even for part of his body, and in cold [water] all of his body, and he is prohibited from laundering his clothing, and in anointing and in wearing leather [shoes] and in doing work and in greeting others. And he is obligated in wrapping his head in mourning garb , and in turning over his bed, so that all of the beds that are in his house would be turned over on the ground and he should sleep on them, but not upon a bed standing upright. And it is prohibited to cut his nails with a utensil nor the hair of his mustache, even if it prevents him from eating. And it is prohibited to read from the Torah, whether from the Written Torah or from the Oral Torah. And he cannot re-stitch the tear that is upon him. And the decree of thirty is that from the seventh day until the completion of the thirtieth [day], it is prohibited to wear new clothing, or a white ironed garment, and it is prohibited to cut one’s hair, and to enjoy an optional banquet and to go shopping with one’s friends, and to marry another woman, if he has a wife and children, and he cannot sew together the tear that is upon him."
            ],
            [
                "אין קורעין – on the Festival (i.e., during Hol HaMoed/The Intermediate Days of the Festival), other than the relatives of the deceased – for his mother and his father and for his son and his daughter and for his brother and his sister and for his wife – for these seven deceased individuals that one is obliged to mourn over them. But on the rest of the relations that one is not obligated to mourn over them, one does not tear [clothing] over them during the Festival, and we don’t say this other than over someone who is not a Sage or a worthy person or an individual who was [filled] with good deeds. But a Sage that died, everyone is his relative, and everyone tears [their clothing] upon him even during the Festival. And similarly regarding a person who is known for his worthiness and piety. And all who stand at the time of the departure of the soul of every person from the Jews is obligated to tear [his clothing] even during the Festival. And the tearing on [hearing of the passing of] one’s father and mother is with his entire garment until he reveals his heart, and he tears with his hand and separates the upper border of the garment, and he tears from the outside, for he does not bring his hand inside underneath his garment while he is tearing it, and stitches it after thirty days, and he does not mend the garment torn in mourning ever. And similarly, regarding his Rabbi who taught him Torah. But on all the rest of he relatives, you tear a handbreadth only from the upper part of the garment, and one tears it with a utensil if one desires, and one does not have to separate the border, and he has to bring in his hand under his garment when he is tearing it and he can re-stitch it after seven [days], and sew together the the tear after thirty [days]. And tearing of the clothing is done only while standing.",
                "ולא חולצין במועד – the untying of the shoulder where their arms and shoulders are revealed.",
                "ולא מברין – the first meal, for a mourner is prohibited to eat of his own and it is customary to provide the meal to him in the street of the city, but on the Festival we don’t provide the meal of consolation other than his relatives inside his house.",
                "ואין מברין אלא על מטות זקופות – and even within the house we don’t provide him with the meal of consolation on mattresses on or near the floor, for it is customary in he rest of the days of the year for all of his relatives and he whose heart is haughty to eat with him while his mattress is on or near the ground, and during the Festivals, we do not serve the meal of consolation other than on raised beds.",
                "ואין מוליכין – the meal to the house of the mourner.",
                "לא בטבלא – the manner of honor.",
                "ולא באסקוטלא – flipping a small table of silver or of gold or of glass. But I heard a bowl of silver, for in the foreign tongue, they call the bowl “Shekudila.”",
                "אלא בסלין – of peeled willow twigs, in order not to embarrass the poor that come to serve a condolence meal and lack a collection of bells or a small table.",
                "ופוטרין את הרבים – give them the permission to go immediately."
            ],
            [
                "אין מניחין את המטה – [bier] of the dead person.",
                "ברחוב – [in the street] during the Festival (i.e., the Intermediate Days of the Festival/Hol HaMoed).",
                "לעולם – even during the weekdays, as it is written (Numbers 20:1): “Miriam died there and was buried there.” The burial is juxtaposed to the death.",
                "מטפחות – clap palm to palm",
                "ור\"ש אומר כו' – But the Halakha is not according to Rabbi Shimon."
            ],
            [
                "ואשה רעותה קינה – and since it is written (Jeremiah 9:19): “And teach [your daughter wailing, and one another lamentation],” so we see that one speaks and her neighbor responds.",
                "אבל לעתיד לבא אומר בלע המות לנצח – that the Holy One Blessed be He should consume death, and all of them respond with a song that there should be no death and no dears, and we take this Biblical verse here because we should not stand/end with a bad thing [and therefore, he saw to conclude with a good thing/word]."
            ]
        ]
    ],
    "versions": [
        [
            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
            "http://sefaria.org/"
        ]
    ],
    "heTitle": "ברטנורא על משנה מועד קטן",
    "categories": [
        "Mishnah",
        "Rishonim on Mishnah",
        "Bartenura",
        "Seder Moed"
    ],
    "sectionNames": [
        "Chapter",
        "Mishnah",
        "Comment"
    ]
}