Arakhin 6

Chapter 6

א לאתויי עבדים ולמאן דתני עבדים בהדיא לאתויי מאי לאתויי מנוה היפה לנוה הרעה

1 That includes slaves.<span class="x" onmousemove="('comment',' A circumcised Canaanite slave, whom his master must not sell outside the Holy Land, if the slave desires to be imported to Palestine. The hhu,tk master must either take him to the Holy Land or emancipate him outside thereof. Tosaf. s.v. .');">1 But according to the one who teaches 'slaves' explicitly, what does it include? - That includes the case [when the husband moves] from a beautiful habitation [in the Diaspora] into a bad one [in the land of Israel]. What does 'All may compel to go up to Jerusalem' include?2

ב ואין הכל מוציאין לאתויי עבד שברח מח"ל לארץ:

2 It includes the case [of moving] from a beautiful habitation into a bad one.'

ג הכל מעלין לירושלים לאתויי מנוה היפה לנוה הרעה ואין הכל מוציאין לאתויי מאי לאתויי מנוה הרעה לנוה היפה:

3 All are obliged to observe the laws concerning the booth even priests, Levites and Israelites'. But that<span class="x" onmousemove="('comment',' Here starts a new type of question, really a sub-question of the first. In the first the problem was to discover the case to be included because of the inclusive 'all'; in the following cases the redundant 'priests, Levites and Israelites' is to be accounted for. The law was given to Israel. Israel is divided into the three groups, Priests, Levites and (common, not levitical) Israelites. Why then the repetition? The answer in each case will have to show that for some particular reason one of the three classes might have been excluded, but for the repeated clause, which expressly includes them.');">3 is self-evident, for if they are not obliged, who is obliged? - The statement is necessary for the priests, for I would have thought, since Scripture says: Ye shall dwell in booths,4

ד הכל חייבין בסוכה כהנים לוים וישראלים פשיטא אי הני לא מחייבי מאן מיחייבי

4 and a Master said: 'Ye shall dwell' [means] 'in the same manner as you occupy your habitation', just as in the dwelling husband and wife are living together, so shall husband and wife live together in the booth, and since the priests are prevented by the [Temple] service,5 one would have assumed they are free from the obligation to dwell in the booth; we are therefore taught that though they are free at the time of the service, outside the time of the service they are definitely obliged [to observe the laws of the booth]; just as is the case with travellers; for a Master has said: those who travel by day are free from the obligation of the booth by day and are bound to it at night.' All are obliged to observe the law concerning the fringes, even priests, Levites and Israelites'.

ה כהנים איצטריכא ליה סד"א הואיל וכתיב (ויקרא כג, מב) בסוכות תשבו ואמר מר תשבו שבעת ימים כעין תדורו מה דירה איש ואשתו אף סוכה איש ואשתו והני כהנים הואיל ובני עבודה נינהו לא ליחייבו

5 But that is self-evident? - It is necessary because of the priests, for I would have thought, since it is written: Thou shal not wear a mingled stuff. thou shalt make thee twisted cords,6 that only such persons as are bound by the prohibition of mingled stuff in their garments are obliged to make the twisted cords, as since to them [the wearing of mingled] stuff has been permitted,7

ו קא משמע לן נהי דפטירי בשעת עבודה בלא שעת עבודה חיובי מיחייבי מידי דהוה אהולכי דרכים דאמר מר הולכי דרכים ביום פטורין מן הסוכה ביום וחייבים בלילה:

6 one might have thought that they would not be obliged to make themselves fringes, therefore we are informed that although that prohibition does not apply at the time of their service, it does apply outside that time of service.8 'All are obliged to observe the commandment of the tefillin, even priests, Levites and Israelites'. But that is self-evident? - It is necessary because of the priests.

ז הכל חייבין בציצית כהנים לוים וישראלים פשיטא

7 For I might have assumed that since it says: And thou shalt bind them for a sign upon thy hands, and they shall be for frontlets between thine eyes,9 that only those to whom [the obligation to bind] upon the hand applies are bound to [bind upon] the head; but as to the priests [the obligation of the sign] upon the hand does not apply to them, as it is written: [And his linen garment, his linen breeches] shall he put upon his flesh,10

ח כהנים איצטריך ליה סד"א הואיל וכתיב (דברים כב, יא) לא תלבש שעטנז גדילים תעשה לך מאן דלא אישתרי כלאים לגביה בלבישה הוא דמחייב במצות ציצית והני כהנים הואיל ואשתרי כלאים לגבייהו לא לחייבו

8 [which means] that nothing may intervene between them and his flesh,11 one might say [the obligation of the sign upon] the head similarly does not apply to them, therefore we are informed that they are not indispensable one to another, as we learnt: The tefillin of the arm is not indispensable to the tefillin of the head, neither is the tefillin of the head indispensable to the tefillin of the arm.<span class="x" onmousemove="('comment',' Men. 38a. The Mishnah means that the performance of the obligation of the sign upon head and arm respectively is not interdependent, i.e., failure to bind the sign upon the head does not render the binding upon the hand invalid, or superfluous. Although part of the same sign-symbolism, they represent two independent, individual acts.');">12

ט קמ"ל נהי דאישתרי בעידן עבודה בלא עידן עבודה לא אישתרי:

9 But why shall it be different with the tefillin of the hand?13

י הכל חייבין בתפילין כהנים לוים וישראלים פשיטא כהנים איצטריך ליה סד"א הואיל וכתיב (דברים ו, ח) וקשרתם לאות על ידך והיו לטוטפות בין עינך כל דאיתיה במצוה דיד איתיה במצוה דראש

10 [Evidently] because Scripture says: [And his linen garments]. shall he put upon his flesh? But in connection with [the sign upon] the head it is similarly written: And thou shalt set the mitre upon his head?14 - It was taught: 'Between the plate and the mitre his hair was visible', at the place where he put his tefillin.<span class="x" onmousemove="('comment',' Hence the argument of the last note could not be made here, whilst the tefillin of the arm does interfere with the regulation that nothing shall intervene between the linen garment and the priest's flesh, the tefillin being placed upon the biceps of the left arm, tradition provides for a free space between plate (Ex. XXVIII, 36) and mitre, where the tefillin of the head had its legitimate place.');">15

יא והני כהנים הואיל וליתנהו במצוה דיד דכתיב (ויקרא ו, ג) ילבש על בשרו שלא יהא דבר חוצץ בינו ובין בשרו אימא במצוה דראש נמי לא ליחייבו

11 'All are obliged to perform the commandment touching the horn, even priests, Levites and Israelites'. But that is self-evident? - For the sake of the priests is it necessary, for I might have assumed since it is writte It is a day of blowing the horn unto you,16

יב קמ"ל דלא מעכבי אהדדי כדתנן תפלה של יד אינה מעכבת של ראש ושל ראש אינה מעכבת של יד

12 that only those who are obliged to sound the horn one day [a year] are obliged to do so on that day; the priests, however, since they are obliged to sound the horn throughout the year, as it is written: Ye shall blow with the trumpets over your burnt-offerings,17

יג ומאי שנא דיד דכתיב ילבש על בשרו ראש נמי כתיב (שמות כט, ו) ושמת המצנפת על ראשו

13 one might have assumed to be free from that obligation. But these things are not similar. Here it is a case of the horn, there one of trumpets? - Still, the information is necessary, for I might have assumed, since we learnt<span class="x" onmousemove="('comment',' R.H. 26b. On the Day of Atonement of the Jubilee year the set of prayers obligatory on the average New Year are also mandatory, viz., Malkhiyoth, Zikhronoth and Shofroth.');">18 that the Jubilee year is like the New Year with regard to the sounding of the horn and the benedictions, that therefore only he to whom the laws of the Jubilee year apply is obliged to perform the laws touching the New Year, but he to whom the laws of the Jubilee year do not apply, need not perform the laws touching the New Year, and since priests are not affected by the laws governing the Jubilee year, as we learnt:19

יד תנא שערו היה נראה בין ציץ למצנפת ששם מניח תפילין

14 priests and Levites may sell at any time

טו הכל חייבין בתקיעת שופר כהנים לוים וישראלים פשיטא כהנים איצטריכא ליה סד"א הואיל וכתיב (במדבר כט, א) יום תרועה יהיה לכם מאן דליתיה אלא בתקיעה דחד יומא חייב

טז והני כהנים הואיל ואיתנהו בתקיעה כוליה שתא דכתיב (במדבר י, י) ותקעתם בחצוצרות על עולותיכם אימא לא ליחייבו מי דמי התם חצוצרות הכא שופר

יז איצטריך סלקא דעתך אמינא הואיל ותנן שוה היובל לראש השנה לתקיעה ולברכות דאיתיה במצות יובל איתיה במצות ראש השנה דליתיה במצות יובל ליתיה במצות ר"ה והני כהני הואיל וליתנהו במצות דיובל דתנן כהנים ולוים מוכרין לעולם

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