The tractate of Moed Katan (literally: the "small festival") discusses the laws of Chol Hamoed, the "intermediate days" of the holidays of Sukkos and Pesach, when many work-related activities are restricted.

The third and final chapter of the tractate discusses the laws of mourning—because the mourner's work restrictions in many ways parallel the general Chol Hamoed restrictions.1

Rabbi Levi bar Chaisa said: One who bids farewell to a deceased should not say "go לשלום (to peace)," rather, "go בשלום (with peace)" On the other hand, one who bids farewell to a live person should not say "go בשלום," rather "go לשלום."

One who bids farewell to a deceased should not say "go לשלום," rather, "go בשלום" – as G‑d said to Avraham (Genesis 15:15): "But you will come to your forefathers בשלום [you will be buried in a good old age]."

One who bids farewell to a live person should not say "go בשלום," rather "go לשלום" – for David said to Avshalom (II Samuel 15:9), "go בשלום"; he went, and he was hung.2 Yisro told Moshe (Exodus 4:18), "go לשלום"; he went and was successful (in his mission to take the Israelites out of Egypt).

And Rabbi Levi said: One who goes from the synagogue to the Torah study hall and from the study hall to the synagogue, merits and sees the Divine Presence—as it is said (Psalms 84:8), "They go from strength to strength; they will appear before G‑d in Zion."

Rabbi Chiya bar Ashi said in the name of Rav: Torah scholars have no rest—even in the World to Come (rather they are constantly reaching ever higher spiritual heights), as it says, "They go from strength to strength; they will appear before G‑d in Zion."