Arakhin 42

Chapter 42

א לדעת יצא שלא לדעת לא יצא

1 then if it is with the latter's [knowledge and] agreement, he has fulfilled his duty, but without his [knowledge and] agreement he has not fulfilled it.

ב עולתו ושלמיו של פלוני עלי בין לדעת בין שלא לדעת יצא

2 [If he said,] 'I vow the burnt-offering or peace-offering of So-and-so', then he has fulfilled his obligation, whether it was done with his knowledge or not?1

ג אמר לך שמואל כי תניא ההיא בשעת כפרה דאירצי בשעת הפרשה כי קאמינא אנא בשעת הפרשה

3 - Samuel will answer you: This was taught with regard to the time of the [obtainment of] atonement,2 he having agreed at the time the sacrifice was [designated] separated [for his purpose]; whereas I refer to [his agreement necessary] at the time of its being separated. Now this is in conflict with the view of 'Ulla; for 'Ulla said: They have made no distinction between burnt-offering and sin-offering except in this: the sin-offering requires the agreement [of the one who has to bring it] at the time of its designation, whereas the burnt-offering needs no such agreement.

ד ופליגא דעולא דאמר עולא לא חילקו בין חטאת לעולה אלא שחטאת צריכה דעת בשעת הפרשה ועולה אין צריכה דעת בשעת הפרשה אבל בשעת כפרה אידי ואידי לדעת יצא שלא לדעת לא יצא

4 But as for the time of the atonement, in the case of either: If with his agreement he has fulfilled his duty, if not with his agreement, he has not fulfilled his duty. An objection was raised: [If he says:] 'I vow the sin. offering, guilt-offering, burnt-offering, or peace-offering due from So-and-so' then [if they are offered] with the latter's agreement, he has ful filled his obligation.

ה מיתיבי חטאתו ואשמו עולתו ושלמיו של פלוני עלי לדעת יצא שלא לדעת לא יצא

5 without the latter's agreement. he has not done so? - Samuel refers this teaching to the time of the designation.'

ו שמואל מוקי לה בשעת הפרשה עולא מוקי לה בשעת כפרה אמר רב פפא מתנייתא אהדדי לא קשיין הא בשעת כפרה הא בשעת הפרשה

6 Ulla to that of the atonement. R'Papa said: The two Baraithas<span class="x" onmousemove="('comment',' The one teaching that if one vowed the burnt-offering and peace-offering of someone else, the latter fulfilled his duty whether that offering had come with or without his knowledge; and the other teaching that in every case knowledge of him on whose behalf they were offered was indispensable.');">3 do not contradict one another; one refers to the time of the atonement, the other to that of the designation.

ז ואמוראי נמי לא קשיא שמואל מוקי קמייתא בשעת כפרה בתרייתא בשעת הפרשה עולא מוקי איפכא אמוראי ודאי פליגי פשיטא

7 Nor do they contradict the Amoraim, Samuel interpreting the first as referring to the time of the atonement, and the second as dealing with the time of the designation; whereas 'Ulla interprets them inversely. The Amoraim, however, surely differ. But that is self-evident?

ח מהו דתימא מאי בשעת הפרשה דקאמר שמואל אף בשעת הפרשה ואע"ג דהך קמייתא תיובתיה קמ"ל:

8 You might have said: When Samuel says that he refers it to 'the time of the designation',4 he means, 'Also to the time of the designation', although thereby the first Baraitha would be contradicting him,5

ט וכן בגיטי נשים כופין וכו': אמר רב ששת האי מאן דמסר מודעא אגיטא מודעיה מודעא פשיטא

9 therefore we are informed [otherwise].6 THUS ALSO IS IT THE CASE WITH A DOCUMENT OF DIVORCE: ONE COERCES HIM etc. R'Shesheth said: If one utters a protest with regard to a document of divorce,<span class="x" onmousemove="('comment',' To the effect that he does not give it out of his free will, but calls upon the people present to he his witnesses to the fact that he is forced to give it. Such a protest would invalidate the document.');">7 then his protest is valid. Is not that self-evident? - No.

י לא צריכא דעשאוה ואירצי מהו דתימא בטולי בטליה קמ"ל

10 It is necessary to state that for the case where he was first coerced and then agreed thereto. You might have said he has [by his agreement] cancelled his protest, therefore we are informed his protest stands.

יא דא"כ ליתני עד שיתן מאי עד שיאמר עד דמבטל ליה למודעיה:

11 For [if it were not so] let [the Mishnah] state: [One coerces him] 'Until he gives it'.

יב <big>הדרן עלך האומר משקלי</big>

12 What is meaning of UNTIL HE SAYS?

יג מתני׳ <big>שום</big> היתומים שלשים יום ושום ההקדש ששים יום ומכריזין בבקר ובערב:

13 [Hence it means,] Until he cancels his protest [expressly].

יד <big>גמ׳</big> מאי שנא בבקר ובערב אמר רב יהודה אמר רב בשעת הוצאת פועלים ובשעת הכנסת פועלים בשעת הוצאת פועלים דאיכא דניחא למיזבן אמר להו לפועלים איזילו סיירו לה ניהלי בשעת הכנסת פועלים דנידכר דאמר להו ניזיל נישיילינהו

14 <big>MISHNAH: </big>[THE PROPERTY] OF ORPHANS WHICH HAS BEEN VALUED8 [MUST BE PROCLAIMED FOR] THIRTY DAYS, AND [THE PROPERTY OF] THE SANCTUARY WHICH HAS BEEN VALUED [FOR] SIXTY DAYS; THE PROCLAMATION MUST BE MADE IN THE MORNING AND IN THE EVENING. <big>GEMARA: </big>Why in the morning and in the evening? - Rab Judah said in the name of Rab: At the time when the labourers leave [work] and at the time when they enter [upon their work].' At the time when the labourers leave', for there may be someone desirous of buying, who would say to them: 'Go and examine it for me'.' At the time when they enter [upon their work]', so that he may remind himself of what he had told them and ask them. Thus was it also taught: [The property] of orphans which has been valued [must be proclaimed] for thirty days, that of the Sanctuary for sixty days, the proclamation to be made in the morning and in the evening, at the time when the labourers leave, and at the time when they enter. [The proclaimer] says, The field of So-and-so, of these characteristics and boundaries, is of such and such quality,9

טו תניא נמי הכי שום היתומים שלשים יום ושום ההקדש ששים יום ומכריזין בבקר ובערב בשעת הוצאת פועלים ובשעת הכנסת פועלים

15 and is valued at so much. Let whosoever wants to buy it come and buy it for the purpose of paying a woman her kethubah10 or a creditor his debt.

טז אומר שדה פלוני בסימניה ובמצריה כך היא יפה וכך היא שומא כל הרוצה ליקח יבא ויקח על מנת ליתן לאשה בכתובתה ולבעל חוב בחובו

16 Why is it necessary to state 'for the purpose of paying a woman her kethubah or a creditor his debt'? Because there are some who would prefer dealing with a creditor who is lenient with regard to the coins,<span class="x" onmousemove="('comment',' The merchant (creditor) will take even imperfect coins, which in the absence of base metal, would after some time become thin. Such would be looked upon with misgiving by the widow, but not by the merchant, who would know whether the depreciation is too serious for him to accept them. On the other hand, he will insist on full payment, whilst the widow, who uses the money for her own needs, rather than for investment in business enterprise, will be willing to accept payment by instalments, thus allowing the purchaser to use the capital for himself in the interval.');">11

יז למה לי למימר על מנת ליתן לאשה כתובתה ולבעל חוב חובו דאיכא דניחא ליה בבעל חוב דמיקל בזוזי ואיכא דניחא ליה באשה דשקלה על יד על יד

17 while others prefer dealing with a woman, who will take it also in instalments.

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