לְפִי שֶׁאֵין הַמֵּת מִשְׁתַּכֵּחַ מִן הַלֵּב שְׁלֹשִׁים יוֹם. מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ דְּקָעָבֵיד בְּחִנָּם.

It is because the dead is not forgotten from the heart and put out of mind for thirty days, and therefore, when one laments the loss of a deceased relative within thirty days before a Festival, the pain is still remembered on the Festival. The Gemara asks: What is the practical difference between the two reasons? The practical difference between them is in a case where the eulogizer performs the eulogy free of charge.

מתני׳ אֵין חוֹפְרִין כּוּכִין וּקְבָרוֹת בַּמּוֹעֵד, אֲבָל מְחַנְּכִין אֶת הַכּוּכִין בַּמּוֹעֵד. וְעוֹשִׂין נִבְרֶכֶת בַּמּוֹעֵד, וְאָרוֹן עִם הַמֵּת בֶּחָצֵר. רַבִּי יְהוּדָה אוֹסֵר, אֶלָּא אִם כֵּן יֵשׁ עִמּוֹ נְסָרִים.

One may not dig crypts or graves on the intermediate days of a Festival in preparation for those who are still alive, but one may adjust previously dug crypts on the intermediate days of a Festival in order to receive a particular corpse. And one may also construct a laundry pond on the intermediate days of a Festival as it does not involve excessive effort. And one may also prepare a coffin if he is together with the corpse in the same courtyard, as in that case everyone knows that he is preparing the coffin for the deceased. Rabbi Yehuda prohibits making the coffin unless one has wooden boards with him that had already been cut before the Festival and that need only to be attached.

גמ׳ מַאי כּוּכִין וּמַאי קְבָרוֹת? אָמַר רַב יְהוּדָה: כּוּכִין – בַּחֲפִירָה, וּקְבָרוֹת – בְּבִנְיָן. תַּנְיָא נַמִי הָכִי: אֵלּוּ הֵן כּוּכִין וְאֵלּוּ הֵן קְבָרוֹת, כּוּכִין – בַּחֲפִירָה, וּקְבָרוֹת – בְּבִנְיָן.

The Gemara asks: What are crypts and what are graves, and what is the difference between them? Rav Yehuda said: Crypts are constructed by digging and graves are constructed by building. The Gemara adds: That is also taught in the following baraita : These are crypts and these are graves: Crypts are constructed by digging and graves are constructed by building.

״אֲבָל מְחַנְּכִין אֶת הַכּוּכִין״. כֵּיצַד מְחַנְּכִין? אָמַר רַב יְהוּדָה: שֶׁאִם הָיָה אָרוֹךְ – מְקַצְּרוֹ. בְּמַתְנִיתָא תָּנָא: מַאֲרִיךְ בּוֹ וּמַרְחִיב בּוֹ.

It is taught in the mishna: But one may adjust previously dug crypts on the intermediate days of a Festival. The Gemara asks: How does one adjust a crypt? Rav Yehuda said: If the crypt was long er than the corpse, he shortens it. With regard to this issue it was taught in a baraita : He lengthens the crypt and widens it to make it the right size for the particular corpse.

״וְעוֹשִׂין נִבְרֶכֶת״ כו׳. מַאי נִבְרֶכֶת? אָמַר רַב יְהוּדָה: זוֹ בָּקִיעַ. וְהָתַנְיָא: הַנִּבְרֶכֶת וְהַבָּקִיעַ! אָמַר אַבַּיֵי וְאִיתֵימָא רַב כַּהֲנָא: גִּיהָא וּבַר גִּיהָא.

It was further taught in the mishna: And one may also construct a laundry pond on the intermediate days of a Festival. The Gemara asks: What is a laundry pond? Rav Yehuda said: This is a ditch dug in the ground for washing clothes. The Gemara raises a difficulty: Isn’t it taught in a baraita : A laundry pond and a laundry ditch, which indicates that they are different from one another? Abaye said, and some say that it was Rav Kahana who said: A pond and a small pond, i.e., the only difference between them is their size; a laundry pond is larger than a laundry ditch.

״וְאָרוֹן עִם הַמֵּת בֶּחָצֵר״. תָּנֵינָא לְהָא דְּתָנוּ רַבָּנַן: עוֹשִׂין כָּל צוֹרְכֵי הַמֵּת: גּוֹזְזִין לוֹ שְׂעָרוֹ, וּמְכַבְּסִין לוֹ כְּסוּתוֹ, וְעוֹשִׂין לוֹ אָרוֹן מִנְּסָרִין הַמְנוּסָּרִין מֵעֶרֶב יוֹם טוֹב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אַף מְבִיאִין עֵצִים, וּמְנַסְּרָן בְּצִינְעָא בְּתוֹךְ בֵּיתוֹ.

It was taught in the mishna: And one may also prepare a coffin on the intermediate days of a Festival if he is together with the corpse in the same courtyard. The Gemara comments: We already learned this, as the Sages taught in the following baraita : One may tend to all the needs of the deceased on the intermediate days of a Festival: One may cut the deceased’s hair for him if it was too long, and one may wash his clothing, i.e., his shrouds, for him, and one may construct a coffin for him from boards that had already been cut from the eve of the Festival. Rabban Shimon ben Gamliel says: One may even bring timber and discreetly cut it into boards in the privacy of his house.

מתני׳ אֵין נוֹשְׂאִין נָשִׁים בַּמּוֹעֵד, לֹא בְּתוּלוֹת וְלֹא אַלְמָנוֹת, וְלֹא מְיַיבְּמִין, מִפְּנֵי שֶׁשִּׂמְחָה הִיא לוֹ, אֲבָל מַחֲזִיר הוּא אֶת גְּרוּשָׁתוֹ.

One may not marry a woman on the intermediate days of a Festival, not virgins and not widows, and one may not perform levirate marriage with his sister-in-law, if his brother died childless, because it is a joyous occasion for him. However, one may remarry his divorced wife on the intermediate days of a Festival, as this is not as great a joy for him.

וְעוֹשָׂה אִשָּׁה תַּכְשִׁיטֶיהָ בַּמּוֹעֵד. רַבִּי יְהוּדָה אוֹמֵר: לֹא תָּסוּד, מִפְּנֵי שֶׁנִּיווּל הוּא לָהּ. הַהֶדְיוֹט תּוֹפֵר כְּדַרְכּוֹ, וְהָאוּמָּן מַכְלִיב. וּמְסָרְגִין אֶת הַמִּטּוֹת, רַבִּי יוֹסֵי אוֹמֵר: מְמַתְּחִין.

And a woman may engage in all her usual cosmetic treatments to enhance her physical appearance on the intermediate days of a Festival. Rabbi Yehuda says: She may not apply lime to her skin because it is temporarily a disgrace to her, as she is unattractive before the lime is peeled off and will therefore be distressed during the Festival. The mishna continues: A layman, who is not a skilled tailor, may sew in his usual manner if necessary for the Festival, whereas a craftsman may form only temporary stitches. And one may interweave the cords attached to the frames of beds upon which a mattress is placed. Rabbi Yosei says: One may only tighten the cords but not interweave them.

גמ׳ וְכִי שִׂמְחָה הִיא לוֹ מַאי הָוֵי? אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל, וְכֵן אָמַר רַבִּי אֶלְעָזָר אָמַר רַבִּי אוֹשַׁעְיָא, וְאָמְרִי לָהּ אָמַר רַבִּי אֶלְעָזָר אָמַר רַבִּי חֲנִינָא: לְפִי שֶׁאֵין מְעָרְבִין שִׂמְחָה בְּשִׂמְחָה. רַבָּה בַּר [ רַב] הוּנָא אָמַר: מִפְּנֵי שֶׁמַּנִּיחַ שִׂמְחַת הָרֶגֶל וְעוֹסֵק בְּשִׂמְחַת אִשְׁתּוֹ.

It was taught in the mishna that one may not marry a woman on the intermediate days of a Festival, because it is a source of joy for him. The Gemara asks: And if it is a source of joy for him, what of it? Isn’t there is a mitzva to rejoice on a Festival? Rav Yehuda said that Shmuel said, and, so too, Rabbi Elazar said that Rabbi Oshaya said, and some say that Rabbi Elazar said that Rabbi Ḥanina said: The reason that one may not get married on the intermediate days of a Festival is because one may not mix one joy with another joy, as each requires its own celebration. Rabba bar Rav Huna said: The reason is because he forsakes the rejoicing of the pilgrimage Festival and occupies himself with rejoicing with his wife.

אֲמַר לֵיהּ אַבַּיֵי לְרַב יוֹסֵף: הָא דְּרַבָּה בַּר [רַב] הוּנָא – דְּרַב הוּא, דְּאָמַר רַב דָּנִיֵּאל בַּר קְטִינָא אָמַר רַב: מִנַּיִן שֶׁאֵין נוֹשְׂאִין נָשִׁים בַּמּוֹעֵד? שֶׁנֶּאֱמַר: ״וְשָׂמַחְתָּ בְּחַגֶּךָ״, בְּחַגֶּךָ – וְלֹא בְּאִשְׁתְּךָ.

Abaye said to Rav Yosef: This statement of Rabba bar Rav Huna is actually a statement of Rav, as Rav Daniel bar Ketina said that Rav said: From where is it derived that one may not marry a woman on the intermediate days of a Festival? As it is stated: “And you shall rejoice in your Festival” (Deuteronomy 16:14). This verse emphasizes that you must rejoice in your Festival and not in your wife.

עוּלָּא אָמַר: מִפְּנֵי הַטּוֹרַח. רַבִּי יִצְחָק נַפָּחָא אָמַר: מִפְּנֵי בִּיטּוּל פְּרִיָּה וּרְבִיָּה.

Ulla said: The reason one may not marry on the intermediate days of a Festival is due to the excessive exertion that the wedding preparations demand, which is prohibited during the Festival. Rabbi Yitzḥak Nappaḥa said: The reason is due to the neglect of the mitzva to be fruitful and multiply. If it were permissible to get married during the intermediate days of a Festival, people would delay getting married until then in order to save money by avoiding the necessity of preparing separate feasts for the Festival and for the wedding. In the meantime they would neglect the mitzva of procreation.

מֵיתִיבִי: כָּל אֵלּוּ שֶׁאָמְרוּ אֲסוּרִין לִישָּׂא בַּמּוֹעֵד

The Gemara raises an objection from the following baraita : All those whom the Sages said are prohibited to marry on the intermediate days of a Festival