Arakhin 19

Chapter 19

א ועיבור שנה ל' אישתקד עשינו שניהם מלאין דל תלתא לבהדי תלתא וקם ליה בדוכתיה אמר ליה נר ישראל כן הוה:
1 and the prolongation of a year is by thirty days. and last year we made the two full, put the three full against the three defective, and it will come to Its proper place.<span class="x" onmousemove="('comment',' Rabbi also held that eight full months are the limit, hence his astonishment when the new moon of Tishri came at the proper time in spite of the additional incomplete months. Last year the two normally defective months (Heshwan and Iyyar) were made full and the intercalated month was full. If the three defective ones of this year are placed against the three full ones of last year a normal situation is achieved, hence the new moon of Tishri appeared at the moment when it was fixed.');"><sup>1</sup></span> He answered to him: Light of Israel! So it was!<big><b>MISHNAH:</b></big>
ב <big><strong>מתני׳</strong></big> אין פוחתין מעשרים ואחת תקיעות במקדש ולא מוסיפין על ארבעים ושמנה
2 THEY BLEW NEVER LESS THAN TWENTY-ONE BLASTS IN THE SANCTUARY AND NEVER MORE THAN FORTY-EIGHT.<span class="x" onmousemove="('comment',' V. Suk. 53b.');"><sup>2</sup></span>
ג אין פוחתין משני נבלים ולא מוסיפין על ששה אין פוחתין משני חלילין ולא מוסיפין על שנים עשר ובשנים עשר יום בשנה החליל מכה לפני המזבח בשחיטת פסח ראשון ובשחיטת פסח שני ויום טוב הראשון של פסח וביום טוב של עצרת ובשמונת ימי החג ולא היה מכה באבוב של נחשת אלא באבוב של קנה מפני שקולו ערב ולא היה מחלק אלא באבוב יחידי מפני שהוא מחליק יפה
3 THEY PLAYED NEVER ON LESS THAN TWO HARPS,<span class="x" onmousemove="('comment',' Lit., 'a kind of hose', nabla in Greek, which according to Josephus had twelve strings and was played with the hand.');"><sup>3</sup></span> OR MORE THAN SIX, NOR EVER ON LESS THAN TWO FLUTES OR MORE THAN TWELVE. ON TWELVE DAYS IN THE YEAR WAS THE FLUTE [HALIL] PLAYED BEFORE THE ALTAR:<span class="x" onmousemove="('comment',' On these days all the thanksgiving Psalms (Hallel. Ps. CXIII-CXVIII) were sung. The meaning here is doubtful: either, 'on these days the flute was played before the altar, whereas on other days it was played together with all other instruments on the Dukhan by the Levites', or on these vfn days alone the flute was played, on other days other instruments only. The technical term 'beat' () applies to the flute, because tunes are evoked thereon by beating with the fingers on the holes.');"><sup>4</sup></span> AT THE KILLING OF THE FIRST PASSOVER-SACRIFICE,<span class="x" onmousemove="('comment',' During the singing of the Hallel, Pes. 64a.');"><sup>5</sup></span> AT THE KILLING OF THE SECOND PASSOVER-SACRIFICE,<span class="x" onmousemove="('comment',' On Iyyar the fourteenth, when the Passover-sacrifice of those who on Nisan the fourteenth were on a journey afar off, or in an unclean state, was offered up. V. Num. IX, 9ff.');"><sup>6</sup></span> ON THE FIRST FESTIVAL DAY OF PASSOVER, ON THE FESTIVAL DAY OF THE FEAST OF WEEKS, AND ON THE EIGHT DAYS OF THE FEAST [OF TABERNACLES].<span class="x" onmousemove="('comment',' The playing of the flute on these days was part of the official music in the Sanctuary, prescribed during the process of offering up the sacrifices, and overriding both Sabbath and Holy Days. But the playing of the flute at the Water Festival (Suk. 50a) overrode neither, and was permissible on a week-day only.');"><sup>7</sup></span>
ד ועבדי כהנים היו דברי ר"מ רבי יוסי אומר משפחת בית פגרים ובית ציפרא מעמאום היו משיאין לכהונה רבי חנינא בן אנטיגנוס אומר לוים היו:
4 AND THEY DID NOT PLAY ON A PIPE [ABUB]<span class="x" onmousemove="('comment',' The change in the Hebrew designation for 'pipe' is explained in the GEMARA:');"><sup>8</sup></span> OF BRONZE BUT ON A REED PIPE, BECAUSE ITS TUNE IS SWEETER'NOR WAS ANY BUT A PIPE SOLO USED FOR CLOSING<span class="x" onmousemove="('comment',' Either, 'to smoothe', then in the causative, to close a tune softly; or, 'to separate', to close one before the other starts; or, the overture, before the song commences.');"><sup>9</sup></span> A TUNE. BECAUSE IT MAKES A PLEASANT FINALE. THEY<span class="x" onmousemove="('comment',' It was the youths or servants who played the flutes as well as the other instruments.');"><sup>10</sup></span>
ה <big><strong>גמ׳</strong></big> מתניתין דלא כרבי יהודה דתניא ר' יהודה אומר [הפוחת] לא יפחות משבע [והמוסיף] לא יוסיף על שש עשרה
5 WERE SLAVES OF THE PRIESTS. ACCORDING TO R'MEIR'R'JOSE SAID: THEY WERE OF THE FAMILIES BETH HAPEGARIM, BETH-ZIPPORUA AND FROM EMMAUS,<span class="x" onmousemove="('comment',' Near Tiberias.');"><sup>11</sup></span>
ו במאי קמיפלגי רבי יהודה סבר תקיעה תרועה ותקיעה חדא היא ורבנן סברי תקיעה לחוד ותרועה לחוד ותקיעה לחוד
6 FROM WHICH PRIESTS WOULD MARRY [WOMEN].<span class="x" onmousemove="('comment',' Not slaves but youths of noble families, with whom the proud priestly families were willing to intermarry. The practical difference arising from this dispute has something to do with a man's claim to descent and desire to marry into a priestly family. If none but the youths of such excellent families were admitted to such service, participation in the latter would be sufficient evidence of noble descent and would eo ipso be sufficient ground for admission into such family. According to R. Meir even servants were admitted to such service, hence former participation therein is no evidence of noble descent, and no self-sufficient ground for admission into a priestly family.');"><sup>12</sup></span> R'HANINA B. ANTIGONOS SAID: THEY WERE LEVltes.<span class="x" onmousemove="('comment',' Legally also non-Levites were admissible. Actually, however, only Levites were admitted, whence the fact of ones participation was sufficient proof of levitical descent,');"><sup>13</sup></span> <big><b>GEMARA: </b></big>Our Mishnah<span class="x" onmousemove="('comment',' In that it teaches: 'They blew never less than twenty-one, nor more than forty-eight blasts'.');"><sup>14</sup></span> will not be in accord with R'Judah.
ז מאי טעמא דר' יהודה כתיב (במדבר י, ה) ותקעתם תרועה וכתיב (במדבר י, ו) תרועה יתקעו (לכם) ש"מ תקיעה תרועה ותקיעה חדא היא ורבנן ההוא לפשוטה לפניה ופשוטה לאחריה הוא דאתא
7 for it was taught: R'Judah said: One who sounds a smaller number of blasts may not sound less than seven, and one who sounds a larger number must not exceed sixteen. What principle are they disputing? - R'Judah says: Teki'ah, teru'ah, teki'ah<span class="x" onmousemove="('comment',' Teki'ah: one long sound; teru'ah; a rapid succession of three notes each, a broken tune. The value (length) of a teki'ah is equal to a teru'ah. V. R.H. ');"><sup>15</sup></span> constitute one sound,<span class="x" onmousemove="('comment',' And consequently are to be sounded without a break between them.');"><sup>16</sup></span> whereas the Sages hold: Teki'ah is a separate sound, so is teru'ah, and so the [second] teki'ah.<span class="x" onmousemove="('comment',' And consequently are to be separated from each other by a small pause.');"><sup>17</sup></span> What is the reason for R'Judah's view? - It is written: And when ye blow an alarm [teki'ah],<span class="x" onmousemove="('comment',' Num. X, 5.');"><sup>18</sup></span> and again it is written: They shall blow an alarm [teru'ah],<span class="x" onmousemove="('comment',' Ibid. 6.');"><sup>19</sup></span> from this it is evident that teki'ah teru'ah and teki'ah are one sound.<span class="x" onmousemove="('comment',' The Hebrew verb used to denote 'blow' in both instances is derived from the same root as teki'ah.');"><sup>20</sup></span>
ח ורבנן מ"ט דכתיב (במדבר י, ז) ובהקהיל את הקהל תתקעו ולא תריעו ואי ס"ד תקיעה תרועה ותקיעה חדא היא אמר רחמנא עביד פלגא דמצוה ורבי יהודה סימנא בעלמא הוא
8 And the Sages? - That merely indicates that the teru'ah sound is to be both preceded and followed by a teki'ah sound.<span class="x" onmousemove="('comment',' The proof is derived from the fact that teru'ah in these passages is preceded and followed by the root word of 'teki'ah', interpreted here as indicative of the form the blast took.');"><sup>21</sup></span> What is the reason of the Sages' view? - Scripture says: But when the assembly is to be gathered together, ye shall blow, but ye shall not sound an alarm.<span class="x" onmousemove="('comment',' Num. X, 7.');"><sup>22</sup></span> Now, if one should assume that teki'ah, teru'ah, and teki'ah are together only one sound would the Divine Law have said: perform but one half of the command! And R'Judah? - This is no more than a signal.<span class="x" onmousemove="('comment',' It is not a proper sound of teki'ah, but a mere signal of assembly.');"><sup>23</sup></span> According to whom will be the following teaching of R'Kahana: There may be no interruption whatever between teki'ah and teru'ah? - According to whom? According to R'Judah.
ט כמאן אזלא הא דאמר רב כהנא אין בין תקיעה לתרועה ולא כלום כמאן כרבי יהודה פשיטא
9 But this is obvious. You might have said: It may be in accord even with the Rabbis, and it is taught thus only to exclude the view of R'Johanan who said that if one heard nine sounds even in the course of nine hours during the day, he had fulfilled his duty,<span class="x" onmousemove="('comment',' That of hearing the sound of the shofar, v. R.H. 34b.');"><sup>24</sup></span> therefore we are informed [that this is not so]. But say, perhaps it is indeed so? - If that were the case, what means: 'No interruption whatever'?
י מהו דתימא אפילו כרבנן אתיא ולאפוקי מדרבי יוחנן דאמר שמע תשע תקיעות בתשע שעות ביום יצא קמ"ל
10 ON TWELVE DAYS IN THE YEAR WAS THE FLUTE PLAYED etc. Why just on these days? Because an individual<span class="x" onmousemove="('comment',' One praying individually, not in or as part of a congregation, a minyan.');"><sup>25</sup></span> completes the Hallel psalms on them.<span class="x" onmousemove="('comment',' V. Ta'an., Sonc. ed., p. 150, n. 7.');"><sup>26</sup></span>
יא ואימא הכי נמי אם כן מאי ולא כלום:
11 For R'Johanan said in the name of R'Simeon B'Jehozadak: There are eighteen days on which an individual completes the Hallel: the eight days of the Feast [of Tabernacles], the eight days of Hanukkah, the first Festival day of Passover and the Festival day of the Feast of Weeks. In the exile<span class="x" onmousemove="('comment',' Where two days of Festival holiness would be celebrated instead of one.');"><sup>27</sup></span>
יב שנים עשר יום בשנה מכה בחליל וכו': מאי שנא הני הואיל ויחיד גומר בהן את ההלל
12 [one praying individually completes the Hallel] on twenty-one days: the nine days of the Feast [of Tabernacles], the eight days of Hanukkah, the two Festival days of Passover, and the two Festival days of the Feast of Weeks. Why this difference that on the Feast [of Tabernacles] we complete Hallel on all the days, and on the Passover Festival we do
יג דאמר רבי יוחנן משום רבי שמעון בן יהוצדק שמונה עשר ימים שהיחיד גומר בהן את ההלל שמונה ימי החג ושמונה ימי חנוכה ויום טוב הראשון של פסח ויום טוב (הראשון) של עצרת ובגולה עשרים ואחד תשעה ימי החג ושמונה ימי חנוכה ושני ימים טובים של פסח ושני ימים טובים של עצרת
13 
יד מאי שנא בחג דאמרי' כל יומא ומאי שנא בפסח דלא אמרינן
14