(The question piece is included from an email sent to Rabbi Bechoffer by a correspondent)
I was trying to get a clear explanantion of the line in the Gemorah in the first Perek of Moed Katan, Heh Amud Bet, the end of Halacha Heh in the Gemorah. That particular shiur doesn’t seem to be available from the web site (402)
Rav Mana Amar Leviasa….
I couldn’t understand the Noseh Kelim and not the limud from the Possuk.
Also, the next line, Lo Yisa Adam Isha Shyesh La Banim .. is that to be taken literally? Does anybody hold like that?
As I understand the Gemara, the Baraisa could be misconstrued to mean that a woman should not commemorate any levaya that occurred on Yom Tov (which would bar her from saying Yizkor for anybody). R’ Nachman in the name of R’ Mana therefore qualifies that only Yizkor for her husband shterrs her Simchas Yom Tov to such an extent that it should be forbidden.
As to the Baraisa that says that one should not marry a woman who has had children, even if they are now dead, concerning which R’ Yassa says mipnei Ma’asheh she’Hayah; while the Pnei Moshe gives one version of the ma’aseh (I do not know where he found it)., the Tziyun Yerushalayim cites a Toras Ha’Adam – in that Toras Ha’Adam, the Ramban (not Rivan – typo in the TzY) says that the ma’aseh was a case in which a woman took money set aside by her husband for Aliyah la’Regel and spent it on a Eulogizer for her dead children. Perhaps ba’zman ha’zeh we rely on the fact that the Ma’aseh she’Hayah cannot be replicated precisely since there is no Aliyah la’Regel.
In any event, it may be that the juxtaposition of the two Baraisos is to highlight a machlokes between them: While the first Baraisa indicates that a wife’s attachment to her dead husband is such that he should not be commemorated, the second Baraisa indicates that some women don’t have exactly that sentiment (especially according to the Pnei Moshe’s explanation of the Ma’aseh she’Hayah!).