Beraisa: All those that are permitted to take a haircut on Chol Hamoed are permitted even to cut during the 30 days of mourning for a close relative.

Beraisa #1: It is prohibited

Beraisa #2: It is permitted.

Rav Chisda: Beraisa #2 refers to when a festival occurs during his 30 days of mourning.

Question (Beraisa against Rav Chisda): 'If he had two consecutive periods of mourning, he may lighten his hair with a knife or one blade of a pair of scissors, but not with a complete pair of scissors'. If you say that whoever is guiltless may take a haircut when mourning, the second period of mourning should be viewed as a guiltless reason like that of coming from overseas and he should be able to use scissors?

This proves that they only permitted a mourner to take a haircut, even for a guiltless reason, unless it is in honor of the festival.

Question (R. Shmuel bar Rav): During the 7 days of mourning is understandable (as the Beraisa of consecutive periods of mourning could be referring to two 7 day periods), but what does this prove about during the 30 days of mourning?

Support (R. Chananya friend of the Rabbanan): The Beraisa teaches - 'the following acts are prohibited for a mourner during his 7 days of mourning...(taking a haircut) etc' If he would be prohibited to do this during the 30 day period, certainly he would be prohibited during the 7 day period!

The Beraisa only listed haircuts during the 7 days to teach that there is a difference in haircuts between the 7 day and the 30 day periods - if a person had two consecutive 7 day periods of mourning, during the second 7 days he may lighten his hair with a knife; during the 30 days he may even use a pair of scissors.

Question: This means that it is permitted in a case of guiltlessness? (This is a question against the opinion who said earlier that in a case of guiltlessness, even during the 30 day period, haircuts are prohibited.)

R. Matanyah: The one who rules that it is prohibited was referring to cutting hair in the regular way using a pair of scissors.

Cutting one's moustache and nails -

Beraisa #1: It is permitted on Chol Hamoed and prohibited for a mourner.

Beraisa #2: It is prohibited on Chol Hamoed and permitted for a mourner.

The Beraisa that permitted a mourner refers to when a festival occurs (because of respect for the festival).

The Beraisa that prohibited Chol Hamoed refers to when there is potential deceit, as he could have cut it earlier. It is permitted on Chol Hamoed when it was not a case of deceit.

R. Chiya bar Ashi quoting Rav: The Halachah follows the one who is lenient in both cases.

R. Shmuel bar Abba quoting R. Yehoshua ben Levi: The Halachah follows the opinion that is lenient in mourning. Rav said that trimming one's moustache is always viewed like cutting one's nails.

R. Yirmiyah: It is only permitted to trim one's moustache when the hairs are protruding downwards and disturbing one's eating and drinking.

R. Yitzchak bar Nachman quoting R. Chanina: A pair of Torah Sages came before Rebbi querying if it was permitted to cut one's moustache and nails and Rebbi permitted it.

R. Simon quoting R. Chaninah: There were two pairs, one from Chamtan and one from Midad; one asked about a moustache and one asked about nails, and Rebbi permitted both of them.

This is like the case of R. Shmuel bar Abba whose sister died and he was sitting and cutting his nails. R. Elazar went to visit him and R. Shmuel did not conceal his behavior. However, when Nasan bar Abba came, R. Shmuel concealed his behavior.

Nasan bar Abba to R. Shmuel B"A: Why did you not conceal it in front of R. Elazar but you did in front of me?

R. Shmuel responds: Do you think that you are more important to me than R. Elazar? (Since R. Elazar was very familiar with R. Shmuel, there was no need to be concerned that R. Elazar would misconstrue his actions - therefore, it was not considered a public situation.)