Arakhin 23

Chapter 23

א איבעיא להו נסכים הבאים בפני עצמן טעונין שירה או אין טעונין שירה כיון דאמר [רבי] שמואל בר נחמני א"ר יונתן מנין שאין אומרים שירה אלא על היין [וכו'] אמרינן או דלמא על אכילה ושתיה אמרינן אשתייה לחודה לא אמרינן
1 The following question was asked: Do libations offered<span class="x" onmousemove="('comment',' V. Men. 44, according to which libations could be offered up on the morrow after the sacrifice.');"><sup>1</sup></span> up by themselves require a song or not? Since R'Samuel B'Nahmani had said: Whence do we know that one does not sing the [Sanctuary] song except over wine, etc.<span class="x" onmousemove="('comment',' V. supra 11a.');"><sup>2</sup></span> ? Do we say it [over wine alone], or do we say it only when [the sacrifice] includes food and drink, but not over drink alone? - Come and hear: R'Jose said, Good things are brought about on an auspicious day.
ב ת"ש ר' יוסי אומר מגלגלין זכות ליום זכאי וכו'
2 etc. Now what need was there for song?
ג האי שירה מאי עבידתיה אילימא דעולת חובה מי הוה בשבעה עשר בתמוז בטל התמיד ואלא דעולת נדבה והא תני רב מרי בריה דרב כהנא דלא צריכא אלא לאו דנסכין
3 Would you say it was on account of an obligatory burnt-offering? But that could not be for on the seventeenth of Tammuz the continual offering was abolished! And if it was on account of a voluntary burnt-offering! Did not R'Mari the son of R'Kahana teach that such did not require a song?<span class="x" onmousemove="('comment',' V. supra p. 66 n. 10.');"><sup>3</sup></span> - Hence it must have been the song on account of libations?<span class="x" onmousemove="('comment',' Which solves the query first propounded.');"><sup>4</sup></span> Said Raba, or as some say.
ד אמר רבא ואיתימא רב אשי ותסברא שירה דיומיה (תהלים כד, א) לה' הארץ ומלואה (תהלים צד, כג) וישב עליהם את אונם בשירה דארבעה בשבא הוא אלא אילייא בעלמא הוא דנפל להו בפומייהו
4 R'Ashi: But how could you think so? The song of the day was 'The earth is the Lord's and the fulness thereof', whereas the verse, 'And He brought upon them their iniquity' belongs to the song due on the fourth day of the week? Rather [say]: It was a verse of lamentation that came to their mouth! But it says: 'And they were standing on their platform'? - [Rather say,] That is in accord with Resh Lakish; for Resh Lakish said: The song may be sung even without any [attending] sacrifice. Then let the same be said for libations, too? - That might lead to an offence.
ה והא עומדים על דוכנן קתני כדריש לקיש דאמר ר"ל אומר שירה שלא על הקרבן א"ה בנסכים נמי לימא נפיק מיניה חורבא:
5 [To turn to] the [above] text: R'Jose said, Good things are brought about on an auspicious day, etc.' At the first time it was at the end of the seventh year'. How could that have been? Is it not written: In the five and twentieth year of our captivity. in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten.<span class="x" onmousemove="('comment',' According to Ezek. XL, 1 this was the year when the Sanctuary was destroyed. 'Our Exile' meaning the exile of Jehoiakim in 597.');"><sup>5</sup></span>
ו גופא ר' יוסי אומר מגלגלין זכות ליום זכאי וכו'
6 Now which is the year the beginning of which falls on the tenth of Tishri? Say: This is the jubilee year.<span class="x" onmousemove="('comment',' In the jubilee year the beginning falls on the Day of Atonement, on which the Sanhedrin sounds the shofar, the slaves are set free, and the fields are restored to their original owners. V. R.H. 8b.');"><sup>6</sup></span>
ז בראשונה במוצאי שביעית מי משכחת לה והכתיב (יחזקאל מ, א) בעשרים וחמש שנה לגלותנו בראש השנה בעשור לחדש בארבע עשרה שנה אחר אשר הוכתה העיר איזו היא שנה שראש השנה בעשור לחדש הוי אומר זה יובל
7 And if you should think that [the Sanctuary] was destroyed in the first year [of the seven years' cycle], [consider] there are from the first year of one seven years' cycle to the firs year of another seven years' cycle eight years, and to the first of the next seven years cycle fifteen years? - Said Rabina: It was in the fourteenth year after the year in which the city was smitten. But how, then, in 'the twenty-fifth year'? It was, really in the twenty-sixth year, for a Master said: They were exiled in the seventh year, they were exiled in the eighth year, they were exiled in the eighteenth year, they were exiled in the nineteenth year. Now from the seventh to the eighteenth are eleven years, add fifteen and that makes it twenty-six years!<span class="x" onmousemove="('comment',' This is soon explained.');"><sup>7</sup></span> - Rabina will answer you: But even according to your own reckoning is it right?
ח ואי ס"ד בחד בשבוע חרוב מחד בשבוע לחד בשבוע תמני לחד בשבוע אחרינא חמש עשרה הוויין
8 Since they were exiled also in the nineteenth year, [you have] from the seventh to the nineteenth twelve years, add fourteen years and you have twenty-six years?
ט אמר רבינא בארבע עשרה שנה אחר שנה שהוכתה העיר
9 What you must therefore say<span class="x" onmousemove="('comment',' In order to explain the statement of Ezekiel satisfactorily.');"><sup>8</sup></span> is that [the counting] excludes the year in which they were exiled.
י א"ה בעשרים וחמש שנה עשרים ושש הויין דאמר מר גלו בשבע גלו בשמונה
10 So is it with me: [the counting] excludes the year in which they were exiled. But, at any rate, the number nineteen remains a difficulty according to Rabina?<span class="x" onmousemove="('comment',' For, if he counts from seven to nineteen, he finds twelve years, which with fourteen added, again are twenty-six.');"><sup>9</sup></span> Do you think three exiles are involved? [No, rather:] they were exiled in the seventh year after the subjection of Jehoiakim,<span class="x" onmousemove="('comment',' In 597.');"><sup>10</sup></span>
יא גלו בי"ח גלו בי"ט
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יב משב ועד תמני סרי חד סרי וחמש עשרה עשרים ושית הויא
12 which happened to be the eighth year of Nebuchadnezzar; they were exiled in the eighteenth year<span class="x" onmousemove="('comment',' In 586 under Zedekiah.');"><sup>11</sup></span>
יג אמר לך רבינא ולדידך מי ניחא מכדי גלו נמי בתשע עשרה משב ועד תשסרי תרתי סרי וארבע סרי עשרים ושית הויין אלא מאי אית לך למימר לבר משתא דגלו בה לדידי נמי לבר משתא דגלו בה
13 after the conquest of Jehoiakim. which was the nineteenth year of Nebuchadnezzar, for a Master has taught: In the first year he [Nebuchadnezzar] conquered Nineveh
יד מכל מקום תשסרי לרבינא קשיא
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טו מי סברת שלש גליות הוי גלו בשבע לכיבוש יהויקים שהיא שמונה לנבוכדנצר גלו בשמונה עשרה לכיבוש יהויקים שהיא תשע עשרה לנבוכד נצר
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טז אמר מר שנה ראשונה כיבש נינוה
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