## Arakhin Daf 10b

###### Arakhin 10b:1
[Arakhin 10b:1](https://torahapp.org/share/book/Arakhin/r/10b:1)

כֹּל יוֹמָא? דְּחַג חֲלוּקִין בְּקׇרְבְּנוֹתֵיהֶן, דְּפֶסַח אֵין חֲלוּקִין בְּקׇרְבְּנוֹתֵיהֶן.

**William Davidson Edition - English:**
**every day,** but only on the first day? The Gemara answers: The days **of** the **festival** of *Sukkot* are **distinct** from one another **with regard to their** additional **offerings,** as the number of bulls offered changes each day of *Sukkot* (see Numbers 29:12–38). Since each day is unique, the full *hallel* is recited on each day. By contrast, the days **of Passover are not distinct** from one another **with regard to their** additional **offerings** (see Numbers 28:24), and therefore the full *hallel* is recited only on the first day, which is the first day on which the additional offerings for a Festival are sacrificed.


###### Arakhin 10b:2
[Arakhin 10b:2](https://torahapp.org/share/book/Arakhin/r/10b:2)

שַׁבָּת דַּחֲלוּקָה בְּקָרְבְּנוֹתֶיהָ, לֵימָא! לָא אִיקְּרִי ״מוֹעֵד״.

**William Davidson Edition - English:**
The Gemara objects: On **Shabbat, which is** also **distinct** from the other days of the week **with regard to its** additional **offerings, let** us **say** *hallel*. The Gemara explains: Shabbat **is not called an appointed day** in the Torah, and *hallel* is recited only on days that are referred to in the Torah as appointed days (see Leviticus 23:4), which are days of rejoicing.


###### Arakhin 10b:3
[Arakhin 10b:3](https://torahapp.org/share/book/Arakhin/r/10b:3)

רֹאשׁ חוֹדֶשׁ דְּאִיקְּרִי ״מוֹעֵד״, לֵימָא! לָא אִיקַּדַּישׁ בַּעֲשִׂיַּית מְלָאכָה, דִּכְתִיב: ״הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֶּשׁ חָג״ — לַיְלָה הַמְקוּדָּשׁ לֶחָג טָעוּן שִׁירָה, וְשֶׁאֵין מְקוּדָּשׁ לֶחָג אֵין טָעוּן שִׁירָה.

**William Davidson Edition - English:**
The Gemara objects: On the **New Moon, which is called an appointed day, let** us **say** *hallel*. The Gemara explains: The New Moon **is not sanctified with regard to** the prohibition against **the performance of labor,** and *hallel* is recited only on a day that is sanctified, **as it is written: “You shall have a song as in the night when a festival is sanctified”** (Isaiah 30:29), which indicates that **a night that is sanctified as a Festival,** which includes a prohibition of labor, **requires song, but** one **that is not sanctified as a Festival does not require song.**


###### Arakhin 10b:4
[Arakhin 10b:4](https://torahapp.org/share/book/Arakhin/r/10b:4)

רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּיפּוּרִים, דְּאִיקְּרוֹ ״מוֹעֵד״, וְאִיקַּדּוּשׁ בַּעֲשִׂיַּית מְלָאכָה, לֵימָא! מִשּׁוּם דְּרַבִּי אֲבָהוּ.

**William Davidson Edition - English:**
The Gemara objects: On **Rosh HaShana and Yom Kippur, which are called an appointed day and** also **are sanctified with regard to** the prohibition against the **performance of labor, let** us **say** *hallel*. The Gemara explains: *Hallel* is not recited on those days **due to** the statement **of Rabbi Abbahu.**


###### Arakhin 10b:5
[Arakhin 10b:5](https://torahapp.org/share/book/Arakhin/r/10b:5)

דְּאָמַר רַבִּי אֲבָהוּ, אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, מִפְּנֵי מָה אֵין יִשְׂרָאֵל אוֹמְרִים שִׁירָה לְפָנֶיךָ בְּרֹאשׁ הַשָּׁנָה וּבְיוֹם הַכִּפּוּרִים? אָמַר לָהֶן: אֶפְשָׁר, מֶלֶךְ יוֹשֵׁב עַל כִּסֵּא הַדִּין, וְסִפְרֵי חַיִּים וְסִפְרֵי מֵתִים פְּתוּחִין לְפָנָיו, וְיִשְׂרָאֵל אוֹמְרִים שִׁירָה לְפָנַי?

**William Davidson Edition - English:**
**As Rabbi Abbahu said** that **the ministering angels said before the Holy One, Blessed be He: Master of the Universe, for what** reason **do the Jewish people not recite songs** of praise, i.e., *hallel*, **before You on Rosh HaShana and on Yom Kippur? He said to them:** Is it **possible** that while **the King is sitting on the throne of judgment and the books of life and the books of death are open before Him, the Jewish people would be reciting** joyous **songs** of praise **before Me?** Rosh HaShana and Yom Kippur are somber days of judgment whose mood is incompatible with the recitation of *hallel*.


###### Arakhin 10b:6
[Arakhin 10b:6](https://torahapp.org/share/book/Arakhin/r/10b:6)

וְהָא חֲנוּכָּה דְּלָא הָכִי וְלָא הָכִי, וְקָאָמַר! מִשּׁוּם נִיסָּא. פּוּרִים דְּאִיכָּא נִיסָּא, לֵימָא! אָמַר רַבִּי יִצְחָק: לְפִי שֶׁאֵין אוֹמְרִים שִׁירָה עַל נֵס שֶׁבְּחוּצָה לָאָרֶץ.

**William Davidson Edition - English:**
The Gemara objects: **But** what about **Hanukkah, which** has **neither this or that,** i.e., there is no special offering on it, nor is labor prohibited, **and** yet **one says** *hallel*. The Gemara explains: *Hallel* is recited on Hanukkah not because of its status as a Festival, but **because of the miracle** that occurred on those days. The Gemara objects: If so, on **Purim, when there is** also this factor, i.e., **a miracle** occurred on that day, **let** us **say** *hallel*. **Rabbi Yitzḥak said:** *Hallel* is not recited on Purim **because one does not recite a song** of praise **for a miracle that** occurred **outside** of **Eretz** Yisrael.


###### Arakhin 10b:7
[Arakhin 10b:7](https://torahapp.org/share/book/Arakhin/r/10b:7)

מַתְקֵיף לַהּ רַב נַחְמָן בַּר יִצְחָק: וַהֲרֵי יְצִיאַת מִצְרַיִם, דְּנֵס שֶׁבְּחוּצָה לָאָרֶץ הוּא, וְאָמְרִינַן הַלֵּל! כִּדְתַנְיָא: עַד שֶׁלֹּא נִכְנְסוּ יִשְׂרָאֵל לָאָרֶץ — הוּכְשְׁרוּ כׇּל הָאֲרָצוֹת לוֹמַר שִׁירָה, מִשֶּׁנִּכְנְסוּ לְאָרֶץ — לֹא הוּכְשְׁרוּ כׇּל אֲרָצוֹת לוֹמַר שִׁירָה.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak objects to this** explanation: **But there is the exodus from Egypt, which was a miracle that** took place **outside** of **Eretz** Yisrael, **and** yet **we say *hallel*** on Passover night in commemoration of it? The Gemara responds that this is **as it is taught** in a *baraita*: **Until the Jewish people entered Eretz** Yisrael, **all lands were** deemed **fit** for **songs** of praise **to be recited** for miracles performed within their borders, as all lands were treated equally. But **once the Jewish people entered Eretz** Yisrael, that land became endowed with greater sanctity, and **all the** other **lands were no** longer deemed **fit** for **songs** of praise **to be recited** for miracles performed within them.


###### Arakhin 10b:8
[Arakhin 10b:8](https://torahapp.org/share/book/Arakhin/r/10b:8)

רַב נַחְמָן אָמַר: קְרִיָּיתָהּ זוֹ הִיא הַלֵּילָאּ. רָבָא אָמַר: בִּשְׁלָמָא הָתָם ״הַלְלוּ עַבְדֵי ה׳״ — וְלֹא עַבְדֵי פַרְעֹה, הָכָא ״הַלְלוּ עַבְדֵי ה׳״ — וְלֹא עַבְדֵי אֲחַשְׁוֵרוֹשׁ? אַכַּתִּי עַבְדֵי אֲחַשְׁוֵרוֹשׁ אֲנַן!

**William Davidson Edition - English:**
**Rav Naḥman says** an alternative answer as to why *hallel* is not recited on Purim: **The reading of** the Megilla, i.e., the Scroll of Esther, **is** equivalent to reciting ***hallel*. Rava says** a third reason: **Granted,** *hallel* is said **there,** when recalling the exodus from Egypt, as after that salvation one can recite the phrase in *hallel*: **“Give praise, O servants of the Lord”** (Psalms 113:1), since after the Israelites’ servitude to Pharaoh ended with their salvation, they were truly servants of the Lord **and not servants of Pharaoh.** But can it be said **here,** after the salvation commemorated on Purim: **“Give praise, O servants of the Lord,”** which would indicate that after the salvation the Jewish people were only servants of the Lord **and not servants of Ahasuerus?** Not so, as even after the miracle of Purim, **we are still the servants of Ahasuerus,** since the Jews remained in exile under Persian rule.


###### Arakhin 10b:9
[Arakhin 10b:9](https://torahapp.org/share/book/Arakhin/r/10b:9)

וּלְרַב נַחְמָן דְּאָמַר: קְרִיָּיתָהּ זוֹ הִיא הַלֵּילָאּ, הָתַנְיָא: מִשֶּׁנִּכְנְסוּ לְאָרֶץ לֹא הוּכְשְׁרוּ כׇּל אֲרָצוֹת לוֹמַר שִׁירָה, כֵּיוָן שֶׁגָּלוּ חָזְרוּ לְהֶיתֵּירָן הָרִאשׁוֹן.

**William Davidson Edition - English:**
The Gemara objects: **And according to** the opinion of **Rav Naḥman, who says** that **the reading of** the Megilla itself **is** an act of reciting ***hallel*,** there is a difficulty: **Isn’t it taught** in a *baraita*: **Once the Jewish people entered Eretz** Yisrael, that land became endowed with greater sanctity, **and all the** other **lands were no longer** deemed **fit** for **songs** of praise **to be recited** for miracles performed within them. How, then, may one recite a form of *hallel* by reading the Megilla? The Gemara answers: He maintains that **once** the people **were exiled** from Eretz Yisrael, the other lands **returned to their initial suitability,** and were once again deemed fit for reciting *hallel*, in commemoration of miracles performed within them.


###### Arakhin 10b:10
[Arakhin 10b:10](https://torahapp.org/share/book/Arakhin/r/10b:10)

לֹא הָיָה מַכֶּה בְּאַבּוּב שֶׁל נְחוֹשֶׁת וְכוּ׳. פָּתַח בְּחָלִיל וּמְסַיֵּים בְּאַבּוּב. אָמַר רַב פָּפָּא: הַיְינוּ חָלִיל הַיְינוּ אַבּוּב, וְאַמַּאי קָרֵי לֵיהּ ״חָלִיל״? דַּחֲלֵי קָלֵיהּ.

**William Davidson Edition - English:**
§ The mishna teaches: **And one would not play a copper flute [*abuv*];** rather, one would play a flute [*abuv*] of reed, because its sound is pleasant. The Gemara asks: The mishna **opens by** referring to flutes and calls them ***ḥalil* and** then **concludes by** referring to playing an ***abuv*. Rav Pappa said: A *ḥalil* is** the same as **an *abuv*.** Its original name was *abuv*; **and why does** the mishna **call it a *ḥalil*?** The reason is **that its sound is sweet [*ḥali*].**


###### Arakhin 10b:11
[Arakhin 10b:11](https://torahapp.org/share/book/Arakhin/r/10b:11)

תָּנוּ רַבָּנַן: אַבּוּב הָיָה בַּמִּקְדָּשׁ, חָלָק הָיָה, דַּק הָיָה, שֶׁל קָנֶה הָיָה, וּמִימוֹת מֹשֶׁה הָיָה. צִוָּה הַמֶּלֶךְ וְצִיפּוּהוּ זָהָב, וְלֹא הָיָה קוֹלוֹ עָרֵב, נָטְלוּ אֶת צִפּוּיוֹ וְהָיָה קוֹלוֹ עָרֵב כְּמוֹת שֶׁהָיָה. צִלְצוֹל הָיָה בַּמִּקְדָּשׁ, שֶׁל נְחוֹשֶׁת הָיָה, וְהָיָה קוֹלוֹ עָרֵב, וְנִפְגַּם, וְשָׁלְחוּ חֲכָמִים וְהֵבִיאוּ אוּמָּנִין מֵאֲלֶכְּסַנְדְּרִיָּא שֶׁל מִצְרַיִם וְתִקְּנוּהוּ, וְלֹא הָיָה קוֹלוֹ עָרֵב, נָטְלוּ אֶת תִּיקּוּנוֹ וְהָיָה קוֹלוֹ עָרֵב כְּמוֹת שֶׁהָיָה.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **There was a flute in the Temple; it was smooth** and **it was thin,** i.e., its sides were thin; **it was** made **from reed, and it was** in existence **from the days of Moses. The king issued a command and they plated** the flute with **gold, but** then **its sound was not** as **pleasant** as it was previously. **They** therefore **removed its plating and its sound was** then as **pleasant as it was** before. Similarly, **there was a cymbal in the Temple; it was** made **from copper and its sound was pleasant. It became damaged and the Sages sent for and brought artisans from Alexandria in Egypt and they repaired it, but its sound was not** as **pleasant** as before. **They removed** the materials with which the cymbal had been **repaired and its sound was** then as **pleasant as it had been** before the repair.


###### Arakhin 10b:12
[Arakhin 10b:12](https://torahapp.org/share/book/Arakhin/r/10b:12)

מַכְתֶּשֶׁת הָיְתָה בְּמִקְדָּשׁ, שֶׁל נְחוֹשֶׁת הָיְתָה, וּמִימוֹת מֹשֶׁה הָיְתָה, וְהָיְתָה מְפַטֶּמֶת אֶת הַבְּשָׂמִים, נִתְפַּגְּמָה וְהֵבִיאוּ אוּמָּנִין מֵאֲלֶכְּסַנְדְּרִיָּא שֶׁל מִצְרַיִם וְתִיקְנוּהָ, וְלֹא הָיְתָה מְפַטֶּמֶת כְּמוֹ שֶׁהָיְתָה, נָטְלוּ אֶת תִּיקּוּנָהּ וְהָיְתָה מְפַטֶּמֶת כְּמוֹ שֶׁהָיְתָה.

**William Davidson Edition - English:**
**There was a mortar in the Temple; it was** made **of copper and it was from the days of Moses, and it was** used to **compound the spices** for the incense. **It became damaged and they brought artisans from Alexandria in Egypt and they repaired it, but it did not compound** the spices **as** well as **it had** before. **They removed** the materials with which the mortar had been **repaired and it** then **compounded** the spices **as it had** before it was repaired.


###### Arakhin 10b:13
[Arakhin 10b:13](https://torahapp.org/share/book/Arakhin/r/10b:13)

אֵלּוּ שְׁנֵי כֵלִים נִשְׁתַּיְּירוּ מִמִּקְדָּשׁ רִאשׁוֹן, וְנִתְפַּגְּמוּ וְלֹא הָיָה לָהֶם אֲרוּכָה, וַעֲלֵיהֶם אָמַר דָּוִד: ״נְחוֹשֶׁת מְמוֹרָט״, ״נְחוֹשֶׁת מְמוֹרָק״, וַעֲלֵיהֶם הוּא אוֹמֵר: ״וּכְלֵי נְחֹשֶׁת מוּצְהָב שְׁנַיִם חֲמוּדוֹת מִזָּהָב״.

**William Davidson Edition - English:**
The *baraita* concludes: **These two** copper **vessels,** the cymbal and the mortar, **were remnants from the First Temple and they were damaged and they** could **not be repaired** in an effective manner. **And** it was **with regard to** the copper vessels constructed for the First Temple that **David said:** “All these vessels, which Hiram made for King Solomon, in the House of the Lord, were of **burnished brass”** (I Kings 7:45), and, in a parallel verse, **“bright brass”** (II Chronicles 4:16). **And with regard to** these two items **it states** in the verse describing the vessels that Ezra brought to Jerusalem: **“And vessels of fine golden brass, two, precious as gold”** (Ezra 8:27).


###### Arakhin 10b:14
[Arakhin 10b:14](https://torahapp.org/share/book/Arakhin/r/10b:14)

רַב וּשְׁמוּאֵל, חַד אָמַר: כׇּל אֶחָד וְאֶחָד שָׁקוּל כִּשְׁנַיִם שֶׁל זָהָב, וְחַד אָמַר: שְׁנֵיהֶם שְׁקוּלִין כְּאֶחָד שֶׁל זָהָב. תָּנֵי רַב יוֹסֵף: שְׁנֵיהֶם שְׁקוּלִין כְּאֶחָד שֶׁל זָהָב.

**William Davidson Edition - English:**
**Rav and Shmuel** disagree as to the meaning of the phrase: Two, precious as gold. **One said: Each and every one** of these brass vessels **was** as **valuable as two** vessels made **from gold. And** the other **one said: The two of them** together **were** as **valuable as one** vessel made **from gold.** Similarly, **Rav Yosef teaches** the following explanation found in a *baraita*: **The two of them** together **were** as **valuable as one** vessel made **from gold.**


###### Arakhin 10b:15
[Arakhin 10b:15](https://torahapp.org/share/book/Arakhin/r/10b:15)

תַּנְיָא, רַבִּי נָתָן אוֹמֵר: שְׁנִיִּים הָיוּ, שֶׁנֶּאֱמַר: ״שְׁנַיִם״, אַל תִּיקְרֵי ״שְׁנַיִם״ אֶלָּא ״שְׁנִיִּים״.

**William Davidson Edition - English:**
The Gemara cites another explanation of the verse in Ezra. It **is taught** in a *baraita* that **Rabbi Natan says:** The cymbals and mortars **were pairs,** i.e., there were two cymbals and two mortars, **as it is stated** in the aforementioned verse **“two”; do not read** it as **two [*shenayim*], but as pairs [*sheniyyim*].**


###### Arakhin 10b:16
[Arakhin 10b:16](https://torahapp.org/share/book/Arakhin/r/10b:16)

תָּנֵי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: שִׁילוֹחַ הָיָה מְקַלֵּחַ מַיִם בִּכְאִיסָּר, צִוָּה הַמֶּלֶךְ וְהִרְחִיבוּהוּ כְּדֵי שֶׁיִּתְרַבּוּ מֵימָיו, וְנִתְמַעֲטוּ, וְחָזְרוּ וּמִיעֲטוּהוּ וְהָיָה מְקַלֵּחַ מַיִם, לְקַיֵּים מַה שֶּׁנֶּאֱמַר: ״אַל יִתְהַלֵּל חָכָם בְּחׇכְמָתוֹ וְאַל יִתְהַלֵּל גִּבּוֹר בִּגְבוּרָתוֹ״.

**William Davidson Edition - English:**
§ **Rabban Shimon ben Gamliel teaches** in a *baraita*: The **Siloam** pool **used to spurt** forth **water through** an opening with a diameter **like** that of **an *issar*** coin.**The king issued a command and they widened** the opening **so that its waters would increase, but** the waters actually **decreased. And they** subsequently **decreased** the size of the opening **again and it** once again **spurted** forth **water** as it had before. All this serves **to uphold that which is stated** in the verse: **“Let not the wise man glory in his wisdom, neither let the mighty man glory in his might”** (Jeremiah 9:22), i.e., man should not think that he can accomplish anything he wishes.


###### Arakhin 10b:17
[Arakhin 10b:17](https://torahapp.org/share/book/Arakhin/r/10b:17)

וְכֵן הָיָה רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: הִרְדַּוְלִים לֹא הָיָה בְּמִקְדָּשׁ. מַאי הִרְדַּוְלִים? אָמַר אַבָּיֵי: טַבְלָא גּוּרְגְּדָנָא, מִפְּנֵי שֶׁקּוֹלוֹ עָרֵב וּמְעַרְבֵּב אֶת הַנְּעִימָה.

**William Davidson Edition - English:**
**And likewise Rabban Shimon ben Gamliel would say,** with regard to the musical instruments in the Temple: **There was no *hirdolim* in the Temple.** The Gemara asks: **What is a *hirdolim*? Abaye said:** It is a **hydraulic organ.** It was not used in the Temple **because its sound is pleasant but it disrupts the melody.**


###### Arakhin 10b:18
[Arakhin 10b:18](https://torahapp.org/share/book/Arakhin/r/10b:18)

אָמַר רָבָא בַּר שֵׁילָא אָמַר רַב מַתְנָה אָמַר שְׁמוּאֵל: מַגְרֵיפָה הָיְתָה בַּמִּקְדָּשׁ,

**William Davidson Edition - English:**
**Rava bar Sheila said** that **Rav Mattana said** that **Shmuel said: There was** an instrument called ***magreifa* in the Temple.**