POINT BY POINT SUMMARY
Prepared by R. Yakov Blinder
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
Ask A Question on the daf
Previous daf Moed Katan 9
(f) Question: A Beraisa says that it is permitted to marry
the day before Yom Tov - although festivities continue
for seven days. This seems to contradict all four
1) SHLOMO'S DEDICATION OF THE BEIS HAMIKDASH
(g) Answer: The main joy of marriage is the wedding day, not
afterwards. (This answers for reasons b and c.) The main
exertion involved in wedding plans is only for the
wedding day, not afterwards (This answers for reason d.)
People will not postpone their weddings for a mere
one-day slot, lest something go wrong. (This answers for
(a) Question: Where is it derived from that one may not
"mingle one joy with another" (above, 8b, 10:b)?
(b) Answer: From Shlomo, who made his dedication party for
the Beis Hamikdash the week before Sukkos rather than
waiting until Sukkos and having a double celebration.
1. Question: Maybe it just so happened that the work was
finished the week before Sukkos?
(c) The dedication festivities that took place the week
before Sukkos included feasting on Yom Kippur. The people
reasoned that it was OK because of a Kal Vachomer, but
afterwards they were worried that perhaps the Kal
Vachomer wasn't valid. But a Bas Kol told them that their
actions were acceptable to Hashem.
2. Answer: This is indeed a possibility, and the real
source is based on the fact that the Pasuk uses
extra words to describe the timing of the
(d) During the dedication ceremony Hashem made it clear to
all that He forgave David for his sin.
(e) The people took leave of Shlomo twice: on 22 Tishrei and
again on 23 Tishrei. This shows that if a person says
good-bye to his rebbe and then ends up staying overnight
he must say good-bye again the following day. This is
what R. Yonasan ben Amsai and R. Yehudah ben Gerim did
with R. Shimon bar Yochai.
1. R. Shimon was impressed with them and sent his son to
them for a brachah. He found them analyzing two
Pesukim and making the following conclusion: If a
mitzvah cannot be done by someone else, do it
yourself, even if it means sacrificing performing a
greater mitzvah. If someone else can do it, however,
it's better to give precedence to the greater
2. Similarly, if there is a mitzvah to be done, and it
can be done by someone else, don't interrupt your
learning for it. If it cannot be done by someone
else, do interrupt your learning for it.
2) ELABORATION OF MISHNAH'S STATEMENT, ABOVE 8a, 9:b.
3. They gave R. Shimon's son what sounded like a curse,
but his father explained that it was really a
4. R. Shimon ben Chalfta gave a brachah to Rav's son: You
should never be ashamed.
(a) A Beraisa explains what exactly is meant by "beauty care"
that is permitted on C.H. : Applying eye shadow,
arranging her hair, applying rouge. Some add: Shaving
3) ELABORATION OF R. YEHUDAH'S OPINION IN MISHNAH, ABOVE 8a, 9:b
(b) R. Huna bar Chinena held that this permission is granted
only for young women. R. Chisda disagreed and said it
applies to all women, even the very old.
(a) A Beraisa tells us that R. Yehudah permitted the lime
treatment if it will be removed and give her enjoyment on
C.H. Even though it causes discomfort in the short run,
it brings joy in the long run.
4) A DISCUSSION OF DEPILATORY METHODS
(b) Question: In a Mishnah elsewhere R. Yehudah permits
collecting a debt from an idolater on his holiday because
it causes him to be uncomfortable. (Rule: It is forbidden
to make an idolater happy on his holiday, for this
encourages him to give thanks to his deity.) The
Chachamim permit it, because "Even though it causes
discomfort in the short run, it (elimination of debt)
brings joy in the long run." In this case, the Chachamim
use R. Yehudah's exact principle of short run vs. long
run, and yet R. Yehudah disagrees with them!
(c) R. Nachman bar Yitzchak's answer: C.H. is different.
Everything one does in preparation for the holiday during
C.H. is essentially a trouble in the short run for
pleasure in the long run.
(d) Ravina's answer: R. Yehudah always applies the principle
of long run vs. short run. However, he disagrees with the
premise that the idolater will have joy from his payment
of the debt in the long run. "An idolater is forever
distressed over his need to pay a debt."