Arakhin 20

Chapter 20

א כל יומא דחג חלוקין בקרבנותיהן דפסח אין חלוקין בקרבנותיהן
1 not do so on all of its days? - The days of the Feast [of Tabernacles] are differentiated from one another in respect of the sacrifices due thereon, whereas the days of Passover are differentiated from one another in respect of their sacrifices.<span class="x" onmousemove="('comment',' The number of bullocks to be sacrificed on the Feast of Tabernacles diminished from day to day. which was thus distinguished from Passover, where the number was stationary.');"><sup>1</sup></span> Let it then be read on the Sabbath which is distinguished by its sacrifices? - It [Sabbath] is not called a festival.
ב שבת דחלוקה בקרבנותיה לימא לא איקרי מועד
2 But what of New Moon which is called a festival, let the complete Hallel be said on it? - [New Moon] is not sanctified as to [prohibition of] labour, as it is written: Ye shall have a song as in the night when a feast is hallowed,<span class="x" onmousemove="('comment',' Isa. XXX, 29.');"><sup>2</sup></span> i.e., only the night sanctified towards a festival requires a song, b the night which is not sanctified towards a festival does not require a song.
ג ראש חודש דאיקרי מועד לימא לא איקדיש בעשיית מלאכה דכתיב (ישעיהו ל, כט) השיר יהיה לכם כליל התקדש חג לילה המקודש לחג טעון שירה ושאין מקודש לחג אין טעון שירה
3 Then let the Hallel be said on the New Year and on the Day of Atonement, both of which are called Festival and are sanctified by [the prohibition of] labour?<span class="x" onmousemove="('comment',' In spite of the fact that the New Moon is also called a festival, it lacks the condition of 'sanctification by Prohibition of labour'.');"><sup>3</sup></span> - That [is not possible] because of R'Abbahu, for R'Abbahu said: The ministering angels said before the Holy One, blessed be He: Why do not the Israelites sing a song before you on the New Year and on the Day of Atonement? He answered them: Would that be possible; the King sits on the throne of Judgment, with the books of those destined to live and destined to die before Him, and Israel singing a song before Me?
ד ראש השנה ויום הכיפורים דאיקרו מועד ואיקדוש בעשיית מלאכה לימא משום דר' אבהו
4 But there is Hanukkah, on which neither one nor the other [condition applies] and the Hallel is said? - That is due to the miracle. Then let it be said on Purim, on which, too, a miracle occurred? - Said R'Isaac: [It is not said] because no song [Hallel] is said for a miracle that occurred outside the [Holy] Land.
ה דאמר רבי אבהו אמרו מלאכי השרת לפני הקב"ה רבש"ע מפני מה אין ישראל אומרים שירה לפניך בר"ה וביום הכפורים אמר להן אפשר מלך יושב על כסא הדין וספרי חיים וספרי מתים פתוחין לפניו וישראל אומרים שירה לפני
5 To this R'Nahman B'Isaac demurred: But there is the exodus from Egypt, which constitutes a miracle that happened outside the Land, and yet we say Hallel? - There it is due to the fact taught ,for it was taught: Before Israel entered the [Holy] Land, all the lands were considered fit for song to be said [if a miracle had occurred in their boundaries]; once Israel had entered the Land, no other countries were considered fit for song to be said. R'Nahman, however, answered: The reading [of the Megillah]<span class="x" onmousemove="('comment',' The Scroll of Esther.');"><sup>4</sup></span> that is its [Purim's] Hallel.
ו והא חנוכה דלא הכי ולא הכי וקאמר משום ניסא פורים דאיכא ניסא לימא אמר רבי יצחק לפי שאין אומרים שירה על נס שבחוצה לארץ
6 Raba said: It fits quite well there: Praise ye servants of the Lord,<span class="x" onmousemove="('comment',' Ps. CXIII, 1. This clause fits Passover, but not Purim.');"><sup>5</sup></span> but not servants of Pharaoh; but here 'servants of the Lord', not servants of Ahasuerus. Surely they are still servants of Ahasuerus! But according to R'Nahman who says the reading [of the Megillah] is its Hallel, was it not taught that after Israel had entered the Land, no other land was considered fit to sing Hallel about? - After Israel was exiled they [the other countries] were restored to their original fitness. THEY DID NOT PLAY ON A PIPE OF BRONZE: He [the Tanna] begins with Halil and closes with Abub? - Said R'Papa. Halil is the same of Abub [this latter being its right name], and why was it called Halil? - Because its tune is sweet [hali].
ז מתקיף לה רב נחמן בר יצחק והרי יציאת מצרים דנס שבחוצה לארץ הוא ואמרינן הלל כדתניא עד שלא נכנסו ישראל לארץ הוכשרו כל הארצות לומר שירה משנכנסו לארץ לא הוכשרו כל ארצות לומר שירה
7 Our Rabbis taught: There was a pipe in the Sanctuary which was smooth and thin, made of reed, and from the days of Moses, [and its sound was pleasant].<span class="x" onmousemove="('comment',' Added with Sh. Mek.');"><sup>6</sup></span> The king commanded to overlay it with gold, whereupon its sound was no more pleasant. Then its overlay was taken off, and its sound was pleasant again as before. There was a cymbal in the Sanctuary from the days of Moses, made of bronze, and its sound was pleasant; then it became damaged.
ח רב נחמן אמר קרייתה זו היא הלילא רבא אמר בשלמא התם הללו עבדי ה' ולא עבדי פרעה הכא הללו עבדי ה' ולא עבדי אחשורוש אכתי עבדי אחשורוש אנן
8 The Sages sent for craftsmen from Alexandria of Egypt, and they mended it, but its sound was not pleasant any more. Thereupon they removed the improvement and its sound became as pleasant as it was before. A bronze mortar was in the Sanctuary, from the days of Moses, and it would mix the drugs. When it became damaged the Sages sent for craftsmen from Alexandria of Egypt who mended it, but it would no more mix the drugs as well as it used to.<span class="x" onmousemove="('comment',' v. Ker. 6b.');"><sup>7</sup></span> Whereupon they removed the improvement, and it would mix them well again as before.
ט ולר"נ דאמר קרייתה זו היא הלילא התניא משנכנסו לארץ לא הוכשרו כל ארצות לומר שירה כיון שגלו חזרו להיתירן הראשון:
9 These two vessels were left over from the first Sanctuary, and after they had been damaged there was no remedy for them. It is with reference to them that David said: They were of burnished brass,<span class="x" onmousemove="('comment',' I Kings VII, 45. Tosaf. a.l. remark that this could not possibly have been said by David, because it refers to vessels made by Solomon, and hence reads: 'concerning which Scripture says'. That fits also the next quotation.');"><sup>8</sup></span> and bright brass.<span class="x" onmousemove="('comment',' II Chron. IV, 16.');"><sup>9</sup></span> In connection with them it is said also: And two vessels of fine bright brass, precious as gold.<span class="x" onmousemove="('comment',' Ezra VIII, 27.');"><sup>10</sup></span>
י לא היה מכה באבוב של נחושת וכו': פתח בחליל ומסיים באבוב א"ר פפא היינו חליל היינו אבוב ואמאי קרי ליה חליל דחלי קליה:
10 Rab and Samuel were disputing: One said each of them had the full weight of two of gold; the other held both of them had the weight of one of gold. R'Joseph learnt: Both of them had the weight of one of gold. It was taught: Nathan said: They were two each,<span class="x" onmousemove="('comment',' I.e., two cymbals and two mortars.');"><sup>11</sup></span> for shenayim is the written text, which one should read: not shenayim [two], but shniyyim [double ones]. R'Simeon B'Gamaliel taught: The Siloah was gushing forth through a mouth of the size of an issar.<span class="x" onmousemove="('comment',' V. Glos.');"><sup>12</sup></span>
יא ת"ר אבוב היה במקדש חלק היה דק היה של קנה היה ומימות משה היה צוה המלך וציפוהו זהב ולא היה קולו ערב נטלו את צפויו והיה קולו ערב כמות שהיה צלצול היה במקדש של נחושת היה והיה קולו ערב ונפגם ושלחו חכמים והביאו אומנין מאלכסנדריא של מצרים ותקנוהו ולא היה קולו ערב נטלו את תיקונו והיה קולו ערב כמות שהיה
11 The king commanded and it was widened so that its waters be increased, but the waters diminished. Thereupon it was narrowed again, whereupon it had its [original] flow, to make true that which was said: Let not the wise man glory in his wisdom, neither let the mighty man glory in his might.<span class="x" onmousemove="('comment',' Jer. IX, 22. The lesson to be derived from these accounts seems to be, no 'foreign' improvements could remove what appeared imperfect in the Sanctuary. Things became right after the disastrous 'improvements' were removed.');"><sup>13</sup></span> Thus also would R'Simeon B'Gamaliel say: There was no hirdolim in the Sanctuary. [What is hirdolim? ] - Abaye said: A musical instrument [table]<span class="x" onmousemove="('comment',' No absolutely satisfactory interpretation of this work is available: The very letters are uncertain, nor is the text clear. V. Tosaf. a.l. The rendering here adopts the reading ab (heavy) instead of 'areb (pleasant) of cur. edd. V. Marginal Gloss. Jast. connects it with hydraula');"><sup>14</sup></span>
יב מכתשת היתה במקדש של נחושת היתה ומימות משה היתה והיתה מפטמת את הבשמים נתפגמה והביאו אומנין מאלכסנדריא של מצרים ותיקנוה ולא היתה מפטמת כמו שהיתה נטלו את תיקונה והיתה מפטמת כמו שהיתה
12 worked by pressure [of water] because its sound was heavy and disturbed the music. Rabbah B'Shila, in the name of R'Mattenah, on the authority of Samuel, said: There was a magrefa<span class="x" onmousemove="('comment',' A name of another musical instrument.');"><sup>15</sup></span> in the Sanctuary; it had ten holes, each of which produced
יג אלו שני כלים נשתיירו ממקדש ראשון ונתפגמו ולא היה להם ארוכה ועליהם אמר דוד (מלכים א ז, מה) נחושת ממורט {דברי הימים ב ד׳:י״ט } נחושת (ממורק) ועליהם הוא אומר (עזרא ח, כז) וכלי נחשת מוצהב שנים חמודות (מזהב)
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יד רב ושמואל חד אמר כל אחד ואחד שקול כשנים של זהב וח"א שניהם שקולין כאחד של זהב תני רב יוסף שניהם שקולין כאחד של זהב
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טו תניא ר' נתן אומר שניים היו שנאמר שנים אל תיקרי שנים אלא שניים
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טז תני רשב"ג שילוח היה מקלח מים בכאיסר צוה המלך והרחיבוהו כדי שיתרבו מימיו ונתמעטו וחזרו ומיעטוהו והיה מקלח מים לקיים מה שנאמר (ירמיהו ט, כב) אל יתהלל חכם בחכמתו ואל יתהלל גבור בגבורתו
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יז וכן היה רבן שמעון בן גמליאל אומר הרדולים לא היה במקדש מאי הרדולים אמר אביי טבלא גורגדנא מפני שקולו ערב ומערבב את הנעימה:
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יח אמר רבא בר שילא אמר רב מתנה אמר שמואל מגריפה היתה במקדש
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