Moed Katan Daf 17 מועד קטן דַף 17

The Gemara brings an incident where there was a young rabbinical student who had a terrible reputation, which Rashi explains that bad rumors spread about him, and Rav Yehudah asked his colleagues what should be done. If he is excommunicated, then it will be bad for the Rabbis that need him. Rashi explains that he was the teacher of all the rabbinical students in his area. If he is not excommunicated, קא מתחיל שמא דשמיא – it will be a chillul Hashem. Rav Yehudah asked Rabbah bar bar Chanah if he had heard from his rebbeim any guidance on this, and he answered that Rebbe Yochanan said: What is pshat in that which is written: "כי שפתי כהן ישמרו דעת ותורה יבקשו מפיהו" – For the lips of the Kohen should guard knowledge and people should seek teaching from his mouth, "כי מלאך ה' צבקות הוא" – because he is a malach of Hashem of Hosts. It means, אם דומה הרב למלאך ה' יבקשו תורה מפיו ואם לאו אל יבקשו תורה מפיו – if the teacher is like a malach Hashem, people may seek Torah from his mouth, but if not, they may not seek Torah from his mouth. Rav Yehudah excommunicated him. The Gemara continues with what happened to this man after Rav Yehudah’s death.

The Gemara asks what the etymology is of the word שמתא – excommunication, and Rav said: It is a combination of the words שם מיתה – “a designation of death.” Shmuel said that it is a combination of the words שממה יהיה – “it will be a desolation,” which implies that excommunication is like the fat of animals that is wiped on the oven tiles. Rashi explains that just as the fat is absorbed into the oven and never leaves, so too the excommunication has a damaging impact that never leaves the one who is excommunicated. Shmuel’s understanding differs from the opinion of Reish Lakish, who said: כשם שנכנסת במאתים וארבעים ושמונה איברים כך כשהיא יוצאה יוצאה ממאתים וארבעים ושמונה איברים – Just as excommunication enters the two-hundred and forty-eight limbs of a person, so too when it leaves, it leaves the two hundred and forty-eight limbs of a person. When it enters it affects the 248 limbs, for the passuk states: "והיתה העיר חרם" – and the city shall be a cherem, and the word cherem has the gematria of 248, and when it leaves, it leaves all 248 limbs, for the passuk states, "ברגז רחם תזכור" – in anger, remember to be merciful, and the gematria of רחם is 248.

It was taught in a Baraisa: According to Rebbe Yehudah, כשם שאמרו אסור לגלח במועד כך אסור ליטול צפרנים במועד – Just as they say that it is forbidden to cut one’s hair on Chol HaMoed, so too it is forbidden to cut one’s nails, but Rebbe Yose is matir – he permits cutting nails. And they have the same machlokes regarding whether an avel may cut his nails during Chol HaMoed. Ulla said that the halachah follows Rebbe Yehudah regarding an avel, who prohibits it, but the halachah follows Rebbe Yose regarding Chol HaMoed, who permits it. But Shmuel says that the halachah is like Rebbe Yose, who permits cutting nails in the case of Chol HaMoed and an avel, for Shmuel said: הלכה כדברי המיקל באבל – The halachah is like the one who rules leniently, in the halachos of aveilus.