Arakhin 21

Chapter 21

א עשרה נקבים היו בה כל אחד ואחד מוציא עשרה מיני זמר נמצאת כולה מוציאה מאה מיני זמר במתניתא תנא היא אמה וגבוה אמה וקתא יוצא הימנה ועשרה נקבים היו בה כל אחד מוציא מאה מיני זמר נמצאת כולה מוציאה אלף מיני זמר אמר רב נחמן בר יצחק וסימניך מתניתא גוזמא:
1 ten different kinds of sounds, with the result that the whole amounted to one hundred kinds of sounds. A Tanna taught: It was one cubit long, one cubit high, from it projected a handle, which had ten holes. Each of them produced one hundred kinds of sounds, amounting for the whole to one thousand kinds of sounds. Said R'Nahman B'Isaac: To remember whose teaching it is: The Baraitha exaggerates'.<span class="x" onmousemove="('comment',' Whereas the Mishnah is exact in its style, the Baraitha allows itself occasional hyper bolic language. R. Gershom a.l. uses severe language against the Baraitha. Rashi refers to Hul. ');"><sup>1</sup></span> THEY WERE SLAVES OF THE PRIESTS.
ב ועבדי כהנים היו כו': לימא בהא קמיפלגי דמ"ד עבדים היו קסבר עיקר שירה בפה וכלי לבסומי קלא הוא דעבידא ומ"ד לוים היו קסבר עיקר שירה בכלי
2 Shall we say they are of conflicting opinions concerning the following principle: He who said they [the players of the instruments] were slaves holds that the essential in the music of the Sanctuary was the singing with the mouth, the instrumental music being just for sweetening the sound; whereas he who said that they were Levites holds the instrumental music to have been the essential. But if you reason this way, what will appear as R'Jose's view? If he holds that the essential of the [Sanctuary] music was the singing with the mouth, it [the instrumental music] should have been satisfactory [if performed] by slaves; if [on the other hand] he holds that instrumental music was the essential, it would have to be done by Levites?<span class="x" onmousemove="('comment',' Neither of the two views would account for his divergence from the other Tannaim.');"><sup>2</sup></span> - In reality he holds that vocal music was the essential; here, however, they are disputing as to whether one may promote one from the dukhan<span class="x" onmousemove="('comment',' The platform upon which the Levites stood during the singing of psalms.');"><sup>3</sup></span> to noble<span class="x" onmousemove="('comment',' I.e., free from any taint of illegitimacy.');"><sup>4</sup></span>
ג ותסברא רבי יוסי מאי קסבר אי קסבר עיקר שירה בפה עבדים סגיא אי קסבר עיקר שירה בכלי לוים בעינן
3 families and to the enjoyment of tithes.<span class="x" onmousemove="('comment',' If they are Levites they are not only privileged to marry into Israel's noble families, but also, a more practical benefit, to obtain the tithe which a member of that tribe is entitled to receive from the average Jew.');"><sup>5</sup></span> He who said that they [the players of the instruments] were slaves would hold one may not promote any one from the dukhan to either noble families or to the enjoyment of tithes; whereas he who said they were Levites would hold one may promote any one from the dukhan both to [marriage into] noble families and to the enjoyment of tithes; whereas he who said that they [the players of instruments] were Israelites, would hold that one may promote any one from the dukhan to [marriage into] noble families, but not to the enjoyment of tithes.<span class="x" onmousemove="('comment',' V. Suk. 51a');"><sup>6</sup></span> Our Rabbis taught: The omission of the song invalidates the sacrifice, this is the view of R'Meir. The Sages. however, hold that the omission of the song does not invalidate the sacrifice. What is the reason of R'Meir? - R'Eleazar<span class="x" onmousemove="('comment',' Changed in accord with Marginal Gloss.');"><sup>7</sup></span>
ד לעולם קסבר עיקר שירה בפה והכא במעלין מדוכן ליוחסין ולמעשרות קמיפלגי
4 said: Because Scripture said, And I have given the Levites - they are given to Aaron and to his sons from among the children of Israel. and to make atonement for the children of Israel,<span class="x" onmousemove="('comment',' Num. VIII, 19. The Levites were the singers.');"><sup>8</sup></span>
ה מ"ד עבדים היו קסבר אין מעלין מדוכן לא ליוחסין ולא למעשרות מ"ד לוים היו קסבר מעלין מדוכן בין ליוחסין בין למעשרות ולמ"ד ישראלים היו קסבר מעלין מדוכן ליוחסין ולא למעשרות:
5 i.e., just as atonement<span class="x" onmousemove="('comment',' The atoning rites, e.g.. the sprinkling of the blood.');"><sup>9</sup></span> is indispensable, so is the song indispensable. And the Rabbis? - This [analogy is] with reference to another teaching of R'Eleazar, for R'Eleazar said: Just as the atonement is performed during the day, so does the song take place during the day.<span class="x" onmousemove="('comment',' This 'other teaching of Eleazar' justifies the marginal change above. V, n. 1.');"><sup>10</sup></span> Rab Judah said in the name of Samuel: Whence do we know that fundamentally the song is obligatory on the basis of the Torah? As it is said: Then shall he minister in the name of the Lord his God.<span class="x" onmousemove="('comment',' Deut. XVIII, 7.');"><sup>11</sup></span> Now which ministry is it in the course of which the Lord's name is mentioned?
ו תנו רבנן השיר מעכב את הקרבן דברי רבי מאיר וחכמים אומרים אינו מעכב
6 You must say: It is the song. But perhaps it is the [priest's] raising of the hands [to bless]? - Since Scripture said: To minister unto Him and to bless His name,<span class="x" onmousemove="('comment',' Ibid. X, 8.');"><sup>12</sup></span> it follows that the priest's blessing [in itself] is no ministry. R'Mattenah said: [It is derived here: Because thou didst not serve the Lord thy God in joyfulness and with gladness of heart.<span class="x" onmousemove="('comment',' Ibid. XXVIII, 47.');"><sup>13</sup></span>
ז מ"ט דר' מאיר דאמר קרא (במדבר ח, יט) ואתנה את הלוים נתונים לאהרן ולבניו מתוך בני ישראל ולכפר על בני ישראל מה כפרה מעכבת אף שירה מעכבת
7 Now which service is it that is 'in joyfulness and with gladness of heart'? - You must say: It is song. But perhaps it means the words of the Torah, as it is written: The precepts of the Lord are right, rejoicing the heart?<span class="x" onmousemove="('comment',' Ps. XIX, 9.');"><sup>14</sup></span> - They are described as 'rejoicing the heart', but not as 'gladdening [the heart]'.
ח ורבנן ההוא לאידך דר' אלעזר דאמר ר"א מה כפרה ביום אף שירה ביום:
8 But say [it refers to] first-f as it is written: And thou shalt rejoice in all the good?<span class="x" onmousemove="('comment',' Deut. XXVI, 11.');"><sup>15</sup></span> - They are called 'good', but not 'gladdening the heart'. R'Mattenah said: Whence do we know that the [offering up of] first-fruits requires a song? - We infer that from the analogy of the words 'good', 'good'<span class="x" onmousemove="('comment',' The same word occurs in the command concerning the first-fruits as well as in connection with the song in the Sanctuary, hence the inferences.');"><sup>16</sup></span>
ט אמר רב יהודה אמר שמואל מנין לעיקר שירה מן התורה שנאמר (דברים יח, ז) ושרת בשם ה' אלהיו איזהו שירות שבשם הוי אומר זה שירה
9 which occur here too. But that is not so, for R'Samuel B'Nahmani said in the name of R'Jonathan: Whence do we know that the song is not sung [in the Sanctuary] except over wine? - Because it is said: And the vine said unto them: Should I leave my wine, which cheereth God aid man?<span class="x" onmousemove="('comment',' Judg. IX, 13.');"><sup>17</sup></span> Granted that it cheers men, whereby can it cheer God? From this it is evident that the song is not sung except over wine! - That is possible in accord with what R'Jose taught: [You shall take of the fruit of the ground<span class="x" onmousemove="('comment',' Deut. XXVI, 2: Thou shalt take of the fruit of the ground.');"><sup>18</sup></span> implies] You may offer the fruit, but not liquids.
י ואימא נשיאות כפים מדכתיב (דברים י, ח) לשרתו ולברך בשמו מכלל דברכת כהנים לאו שירות היא
10 Whence do we know that if he brought grapes and pressed them [he has performed his duty de facto]? The text therefore states: Which thou shalt bring.<span class="x" onmousemove="('comment',' Ibid. From this redundant word this additional teaching is to be derived: In any way, as long as thou bringest them.');"><sup>19</sup></span> Hezekiah said [we infer this] from the following passage:<span class="x" onmousemove="('comment',' Do we derive the Biblical basis for song in the Sanctuary.');"><sup>20</sup></span> And Chenaniah, chief of the Levites, was over the song; he was master [yasor] in the song, because he was skilful.<span class="x" onmousemove="('comment',' I Chron. XV, 22.');"><sup>21</sup></span>
יא רב מתנה אמר מהכא (דברים כח, מז) תחת אשר לא עבדת את ה' אלהיך בשמחה ובטוב לבב איזו היא עבודה שבשמחה ובטוב לבב הוי אומר זה שירה ואימא דברי תורה דכתיב (תהלים יט, ט) פקודי ה' ישרים משמחי לב משמחי לב איקרי טוב לא איקרי
11 Do not read 'yasor', but 'yashir' [he sang]. Belvati, in the name of R'Johanan inferred it from here: To do the work of service.<span class="x" onmousemove="('comment',' Num. IV, 47. The song required the service of the sacrifice, at the libations of which the trumpets sounded,');"><sup>22</sup></span> Which work needs [depends on] service? Say: That is the song. R'Isaac inferred it from here: Take up the melody, and sound the timbrel, the sweet harp with the psaltery.<span class="x" onmousemove="('comment',' Ps. LXXXI, 3.');"><sup>23</sup></span> R'Nahman B'Isaac derived it from here: Those yonder lift up their voice, they sing for joy; for the majesty of the Lord they shout from the sea.<span class="x" onmousemove="('comment',' Isa. XXIV, 14.');"><sup>24</sup></span> One Tanna derived it from here: But unto the sons of Kohath he gave none, because the service of the holy things belonged unto them: they bore them upon their shoulders.<span class="x" onmousemove="('comment',' Num. VII, 9.');"><sup>25</sup></span> Would I not have known from the meaning of 'upon their shoulders', that they bore them?
יב ואימא בכורים דכתיב (דברים כו, יא) ושמחת בכל הטוב טוב איקרי טוב לבב לא איקרי
12 Wherefore then they bore them'? But 'they bore them' here means 'in song', for thus also it is said: Take up [se'u] the melody and sound the timbrel,<span class="x" onmousemove="('comment',' Ps. LXXXI, 3.');"><sup>23</sup></span> and it is said also: They lift up [yisse'u] their voices, they sing for joy, etc.<span class="x" onmousemove="('comment',' Isa. XXIV, 14.');"><sup>24</sup></span> Hananiah, the son of the brother of R'Joshua derived it from here: Moses spoke and God answered him by a voice<span class="x" onmousemove="('comment',' Ex. XIX, 19.');"><sup>26</sup></span>
יג א"ר מתנה מנין לביכורים שטעונין שירה אתיא טוב טוב מהכא
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יד איני והא א"ר שמואל בר נחמני א"ר יונתן מנין שאין אומרים שירה אלא על היין שנאמר (שופטים ט, יג) ותאמר להם הגפן החדלתי את תירושי המשמח אלהים ואנשים אם אנשים משמח אלהים במה משמח מכאן שאין אומרים שירה אלא על היין
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טו משכחת לה כדתני ר' יוסי פרי אתה מביא ואי אתה מביא משקין הביא ענבים ודרכן מנין ת"ל תביא:
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טז חזקיה אמר מהכא (דברי הימים א טו, כב) וכנניהו שר הלוים (ישור) במשא כי מבין הוא אל תיקרי (ישור) אלא ישיר
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יז בלווטי א"ר יוחנן מהכא (במדבר ד, מז) לעבוד עבודת עבודה איזהו עבודה שצריכה עבודה הוי אומר זו שירה
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יח רבי יצחק אמר מהכא (תהלים פא, ג) שאו זמרה ותנו תוף כנור נעים עם נבל ר"נ בר יצחק אמר מהכא (ישעיה כד, יד) הם ישאו קולם ירונו בגאון ה' צהלו מים:
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יט ותנא מייתי לה מהכא (במדבר ז, ט) ולבני קהת לא נתן כי עבודת הקדש עליהם בכתף ישאו ממשמע שנאמר בכתף איני יודע שישאו מה ת"ל ישאו אין ישאו אלא לשון שירה וכן הוא אומר (תהלים פא, ג) שאו זמרה ותנו תוף ואומר ישאו קולם ירונו וגו'
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כ חנניא בן אחי רבי יהושע אמר מהכא (שמות יט, יט) משה ידבר והאלהים יעננו בקול
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