Arakhin 26

Chapter 26

א המבוקרים בלשכת הטלאים ארבעה ימים קודם שחיטה ומני בן בג בג היא דתניא בן בג בג אומר מנין לתמיד שטעון ביקור ארבעה ימים קודם שחיטה
1 lambs in the cell of lambs, [having thus been inspected] four days before they were actually slaughtered. Whose view is this? That of Ben Bag Bag, for it was taught: Ben Bag Bag said, Whence do we know that it [the lamb destined for the continual daily offering] requires to be inspected four days before the slaughtering? The text states: Shall ye observe [tishmru] to offer unto Me in its due season,<span class="x" onmousemove="('comment',' Num. XXVIII, 2 in connection with the daily continual offering.');"><sup>1</sup></span>
ב ת"ל (במדבר כח, ב) תשמרו להקריב לי במועדו ולהלן הוא אומר (שמות יב, ו) והיה לכם למשמרת עד ארבעה עשר יום לחדש (הראשון) מה להלן טעון ביקור ארבעה ימים קודם שחיטה אף כאן טעון ביקור ארבעה ימים קודם שחיטה
2 and there it is said: And ye shall keep it [le-mishmereth] until the fourteenth day of the same month;<span class="x" onmousemove="('comment',' Ex. XII, 6 in connection with the first paschal offering.');"><sup>2</sup></span> just as there<span class="x" onmousemove="('comment',' On the tenth of Nisan it was to be prepared. on the fourteenth to be sacrificed.');"><sup>3</sup></span> it was required that it [the animal] be inspected four days before the slaughtering, so here, too, is it required that be examined four days before the slaughtering.
ג דיקא נמי דקתני כדי לשבת ולא קתני לשבת שמע מינה:
3 That<span class="x" onmousemove="('comment',' I.e., that the Mishnah meant this to serve as a mere mnemotechnical note.');"><sup>4</sup></span> may also be inferred from [the wording]: SUFFICIENT FOR A SABBATH, not 'for a Sabbath'. That inference is conclusive.
ד משתי חצוצרות ומוסיפין וכו': ועד כמה אמר רב הונא ואמרי לה אמר רב זבדי אמר רב הונא עד מאה ועשרים שנאמר (דברי הימים ב ה, יב) ועמהם כהנים למאה ועשרים מחצרים בחצוצרות:
4 NEVER LESS THAN TWO TRUMPETS AND THEIR NUMBER COULD BE INCREASED INTO INFINITY. How far? - R'Huna B'Zabdi (or, according to others, R'Zabdi said in the name of R'Huna) : Up to one hundred and twenty. And it is said: And with them a hundred and twenty priests sounding with trumpets.<span class="x" onmousemove="('comment',' II Chron. V, 12.');"><sup>5</sup></span> NEVER LESS THAN NINE LYRES. BUT ONLY ONE CYMBAL.
ה מתשעה כנורות וכו' וצלצל לבד: מנא הני מילי אמר רב אסי דאמר קרא (דברי הימים א טז, ה) ואסף במצלתים (להשמיע) מצלתים תרי הוו כיון דחדא עבידתא עבדי וחד גברא עביד בהו קרי להו חד:
5 Whence do we know that? - R'Ashi said: Scripture said: And Asaph with cymbals, sounding aloud.<span class="x" onmousemove="('comment',' I Chron. XVI, 5.');"><sup>6</sup></span> But 'cymbals' implies two? - Since they both perform one function and are played by one man, he [the Tanna] called them one. <big><b>MISHNAH: </b></big>THERE WERE NEVER LESS THAN TWELVE LEVltes<span class="x" onmousemove="('comment',' To play the twelve instruments, accompanying with them their song, the song being, according to all, the essential (Tosaf.) . Maimonides holds the twelve Levites to have been the singers, as distinct from the players of the instruments.');"><sup>7</sup></span> STANDING ON THE PLATFORM<span class="x" onmousemove="('comment',' The raised platform, on which the Levites stood whilst playing or singing.');"><sup>8</sup></span> AND THEIR NUMBER COULD BE INCREASED INTO INFINITY. NO MINOR COULD ENTER THE COURT OF THE SANCTUARY TO TAKE PART IN THE SERVICE EXCEPT WHEN THE LEVITES STOOD UP TO SING.<span class="x" onmousemove="('comment',' According to Rashi minors were not admitted at all to any service in the Sanctuary except to join the Levites in the singing. Maimonides, however, refers this passage to the introduction of young priests and Levites to the service, who, even after having reached maturity. could enter the Sanctuary for first time participation in the service, only when the Levites, standing on the platform, were singing.');"><sup>9</sup></span>
ו <big><strong>מתני׳</strong></big> אין פוחתין משנים עשר לוים עומדין על הדוכן ומוסיפין עד עולם אין הקטן נכנס לעזרה לעבודה אלא בשעה שהלוים אומרים בשיר ולא היו אומרים בנבל ובכנור אלא בפה כדי ליתן תבל בנעימה
6 NOR DID THEY<span class="x" onmousemove="('comment',' Rashi: the minors, Maim.: the twelve Levites.');"><sup>10</sup></span> JOIN IN THE SINGING WITH HARP AND LYRE, BUT WITH THE MOUTH ALONE, TO ADD FLAVOUR TO THE MUSIC, R'ELIEZER B. JACOB SAID: THEY DID NOT HELP TO MAKE UP THE REQUIRED NUMBER, NOR DID THEY STAND ON THE PLATFORM. BUT THEY WOULD STAND ON THE GROUND, SO THAT THEIR HEADS WERE BETWEEN THE FEET OF THE LEVITES.
ז רבי אליעזר בן יעקב אומר אין עולין למנין ואין עולין לדוכן אלא בארץ היו עומדין וראשיהן בין רגלי הלוים וצערי הלוים היו נקראין:
7 AND THEY WOULD BE CALLED THE TORMENTORS OF THE LEVITES. <big><b>GEMARA: </b></big>To whom did these correspond? - To the nine lyres, two harps, and the one cymbal, as it is said: He and his brethren and sons were twelve.<span class="x" onmousemove="('comment',' I Chron. XXV, 9.');"><sup>11</sup></span>
ח <big><strong>גמ׳</strong></big> הני כנגד מי אמר רב פפא כנגד תשעה כנורות [ושני] נבלים וצלצל אחד שנאמר {דברי הימים א כה } הוא (ובניו ואחיו) שנים עשר:
8 NO MINOR COULD ENTER THE COURT OF THE SANCTUARY etc. Whence do we know that? - R'Johanan said: Because Scripture said, Then stood Jeshua with his sons and his brethren, and Kadmiel and his sons, the sons of Judah together, to have the oversight of the workmen in the house of God.<span class="x" onmousemove="('comment',' Ezra III, 9.');"><sup>12</sup></span> NOR DID THEY JOIN IN THE SINGING WITH THE HARP AND LYRE, BUT WITH THE MOUTH ALONE etc. One would say therefore that harp and lyre are different instruments. Is this to say that our Mishnah is not in accord with R'Judah, for it was taught: R'Judah said, The harp of the Sanctuary had seven cords, as it is written: In Thy presence is fitness [soba'] of joy;<span class="x" onmousemove="('comment',' Ps. XVI, II.');"><sup>13</sup></span> read not, fulness [soba'], but seven [sheba']! The harp of the messianic days has eight cords, as it is said: For the leader on the Sheminith,<span class="x" onmousemove="('comment',' Lit., 'on the eighth'. Ibid. XII, 1.');"><sup>14</sup></span>
ט אין הקטן נכנס לעזרה לעבודה אלא בשעה שהלוים כו': מנא הני מילי אמר רבי יוחנן דאמר קרא (עזרא ג, ט) ויעמוד ישוע בניו ואחיו קדמיאל ובניו בני יהודה כאחד לנצח על [עשה] המלאכה (ה' עבודת בית ה') [בבית האלהים] וגו':
9 [i.e., the eighth string]. The harp of the world to come has ten cords, as it is said: With an instrument of ten strings, and with the psaltery; with a solemn sound upon the harp.<span class="x" onmousemove="('comment',' Ps. XCII, 4.');"><sup>15</sup></span> Furthermore, it is said: Give thanks unto the Lord with harp, sing praises unto Him with the psaltery of ten strings. Sing unto Him a new song; play skilfully midst shouts of joy.<span class="x" onmousemove="('comment',' Ibid. XXXIII, 2, 3.');"><sup>16</sup></span>
י לא היו אומרים לא בנבל ולא בכנור אלא בפה כו': למימרא דנבל לחוד וכנור לחוד לימא מתני' דלא כרבי יהודה דתניא רבי יהודה אומר כנור של מקדש של שבעת נימין היה שנאמר (תהלים טז, יא) שובע שמחות [את] פניך אל תיקרי שובע אלא שבע
10 You could say also that [our Mishnah will be] in accord with R'Judah: Since, in the world to come, it will have more cords and its sound will be stronger, like that of a harp, he calls it 'harp'. R'ELIEZER B. JACOB SAID: THEY DID NOT HELP TO MAKE UP THE REQUIRED NUMBER etc. A Tanna taught: They were called assistants to the Levites. Our Tanna, however, called them tormentors of the Levites because their voice was high, the voice of the others low: they could sing high. whereas the others could not do so. <big><b>MISHNAH: </b></big>THE LAW OF VALUATION IS AT TIMES IN THE DIRECTION OF LENIENCY, AT OTHERS IN THE DIRECTION OF STRINGENCY. THE LAW OF THE FIELD OF POSSESSION<span class="x" onmousemove="('comment',' Which one has inherited, Lev. XXVII, 16ff.');"><sup>17</sup></span> IS AT TIMES MORE LENIENT, AT OTHERS MORE STRINGENT. THE LAW CONCERNING A MU'AD<span class="x" onmousemove="('comment',' Lit., ' (whose master has been) forewarned', the ox having done damage three times. V. Glos.');"><sup>18</sup></span>
יא ושל ימות המשיח שמונה שנאמר (תהלים יב, א) למנצח על השמינית על נימא שמינית
11 OX THAT HAS KILLED A SLAVE IS AT TIMES MORE LENIENT, AT OTHERS MORE STRINGENT. THE LAW OF THE VIOLATOR<span class="x" onmousemove="('comment',' V. Deut. XXII, 28.');"><sup>19</sup></span>
יב של עולם הבא עשר שנאמר (תהלים צב, ד) עלי עשור ועלי נבל עלי הגיון בכנור
12 AND SEDUCER<span class="x" onmousemove="('comment',' V. Ex. XXII, 15.');"><sup>20</sup></span> AND OF HIM THAT HATH BROUGHT UP AN EVIL NAME<span class="x" onmousemove="('comment',' V. Deut. XXII, 19.');"><sup>21</sup></span>
יג ואומר (תהלים לג, ב) הודו לה' בכנור בנבל עשור זמרו לו שירו לו שיר חדש
13 IS AT TIMES MORE LENIENT, AT OTHERS MORE STRINGENT.
יד אפילו תימא רבי יהודה לעולם הבא איידי דנפישי נימין דידיה נפיש קליה כי נבל קרי ליה נבל:
14 THE LAW OF VALUATION IS AT TIMES MORE LENIENT, AT OTHERS MORE STRINGENT. HOW IS THAT?
טו רבי אליעזר בן יעקב אומר אין עולין מן המנין כו': תנא וסועדי הלוים היו נקראין ותנא דידן כיון דהני קטין קלייהו והני עב קלייהו הני מקטטי והני לא מקטטי קרי להו צערי:
15 IT IS ALL ONE WHETHER A MAN HAS EVALUATED THE FAIREST IN ISRAEL, OR THE UGLIEST IN ISRAEL, HE MUST PAY FIFTY SELA'S.<span class="x" onmousemove="('comment',' If the man valued was between twenty and sixty years of age.');"><sup>22</sup></span> BUT IF HE SAID: I VOW HIS WORTH,<span class="x" onmousemove="('comment',' Lit., 'his money'.');"><sup>23</sup></span> HE NEED PAY BUT AS MUCH AS HE IS WORTH [THERE]. <big><b>GEMARA: </b></big>THE LAW OF VALUATION IS AT TIMES MORE LENIENT, AT OTHERS MORE STRINGENT etc. HOW IS THAT? IT IS ALL ONE WHETHER A MAN HAS EVALUATED etc. Only IN ISRAEL but not in the case of an idolater. Shall We say that our Mishnah will not be in accord with R'Meir?
טז <br><br><big><strong>הדרן עלך אין נערכין:</strong></big><br><br>
16 For it was taught: Concerning an idolater, R'Meir said he may be made the subject of valuation, but he may not evaluate!<span class="x" onmousemove="('comment',' V. supra 5b.');"><sup>24</sup></span>
יז מתני׳ <big><strong>יש</strong></big> בערכין להקל ולהחמיר ובשדה אחוזה להקל ולהחמיר ובשור המועד שהמית העבד להקל ולהחמיר באונס ובמפתה ובמוציא שם רע להקל ולהחמיר
17 You may say also that it is in accord With R'Meir, and that the same law would apply to idolaters, but
יח יש בערכין להקל ולהחמיר כיצד אחד שהעריך את הנאה שבישראל ואת הכעור שבישראל נותן חמשים סלע ואם אמר הרי דמיו עלי נותן את שוויו:
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יט <big><strong>גמ׳</strong></big> יש בערכין להקל וכו' ולהחמיר כיצד אחד שהעריך כו': בישראל אין בעובד כוכבים לא
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כ לימא מתני' דלא כר"מ דתנן עובד כוכבים ר"מ אומר נערך אבל לא מעריך
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כא אפי' תימא ר"מ הוא הדין דאפילו עובד כוכבים נמי אלא
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