## Arakhin Daf 11b

###### Arakhin 11b:1
[Arakhin 11b:1](https://torahapp.org/share/book/Arakhin/r/11b:1)

עַל עִסְקֵי קוֹל. רַב אָשֵׁי אָמַר, מֵהָכָא: ״וַיְהִי כְאֶחָד לַמְחַצְּצרִים וְלַמְשֹׁרְרִים לְהַשְׁמִיעַ קוֹל אֶחָד״.

**William Davidson Edition - English:**
This indicates that God responded to Moses, who was a Levite, by commanding him **about matters** pertaining to the **voice,** i.e., that the Levites must accompany the sacrifices with song. **Rav Ashi says** that the obligation for the Levites to sing in the Temple is derived **from here: “It came to pass, when the trumpeters and singers were as one, to make one sound** to be heard in praising and thanking the Lord” (II Chronicles 5:13). This indicates that just as there is a requirement for trumpets to be sounded during the sacrifice of communal offerings (see Numbers 10:10), there is likewise a requirement for the Levites to sing.


###### Arakhin 11b:2
[Arakhin 11b:2](https://torahapp.org/share/book/Arakhin/r/11b:2)

רַבִּי יוֹנָתָן אָמַר מֵהָכָא: ״וְלֹא יָמוּתוּ גַם הֵם גַּם אַתֶּם״ — מָה אַתֶּם בַּעֲבוֹדַת מִזְבֵּחַ, אַף הֵם בַּעֲבוֹדַת מִזְבֵּחַ.

**William Davidson Edition - English:**
**Rabbi Yonatan says** that the requirement for the Levites to sing in the Temple is derived **from here:** The Torah commands the priests with regard to the Levites: “They shall not come near the altar, **that they die not, neither they nor you”** (Numbers 18:3). The verse equates the Levites with the priests, indicating that **just as you,** the priests, are obligated **to** perform the **service** on the **altar, so too they,** the Levites, are obligated **to** perform **a service** pertaining to the **altar,** i.e., the song that accompanies the offerings.


###### Arakhin 11b:3
[Arakhin 11b:3](https://torahapp.org/share/book/Arakhin/r/11b:3)

תַּנְיָא נָמֵי הָכִי: ״וְלֹא יָמוּתוּ גַם הֵם גַּם אַתֶּם״ — אַתֶּם בְּשֶׁלָּהֶם וְהֵם בְּשֶׁלָּכֶם בְּמִיתָה, הֵם בְּשֶׁלָּהֶם אֵינָן בְּמִיתָה אֶלָּא בְּאַזְהָרָה.

**William Davidson Edition - English:**
A derivation of *halakhot* based on the comparison between priests and Levites in **this** verse **is also taught** in a *baraita*: It is stated: **“That they die not, neither they nor you.”** This indicates that if **you,** the priests, perform **their** duties, i.e., the Levites’ duties, **or they,** the Levites, perform **yours,** e.g., the sacrificial rites, the perpetrator is liable **to** receive **death** at the hand of Heaven. But if **they,** the Levites, perform a function that belongs to a different group of Levites, but is nevertheless a duty of **theirs,** i.e., the Levites in general, e.g., if Levites assigned to open and close the gates of the Temple decide instead to sing, **they are not** punished **with death; rather,** they have merely violated **a prohibition.**


###### Arakhin 11b:4
[Arakhin 11b:4](https://torahapp.org/share/book/Arakhin/r/11b:4)

אָמַר אַבָּיֵי: נְקִיטִינַן, מְשׁוֹרֵר שֶׁשִּׁיעֵר בְּשֶׁל חֲבֵירוֹ בְּמִיתָה, שֶׁנֶּאֱמַר: ״וְהַחֹנִים לִפְנֵי הַמִּשְׁכָּן קֵדְמָה לִפְנֵי אֹהֶל מוֹעֵד וְגוֹ׳ וְהַזָּר הַקָּרֵב יוּמָת״. מַאי זָר? אִילֵּימָא זָר מַמָּשׁ — הָכְתִיב חֲדָא זִימְנָא! אֶלָּא לָאו זָר דְּאוֹתָהּ עֲבוֹדָה.

**William Davidson Edition - English:**
**Abaye said: We hold** that a Levite designated to serve as **a singer who** instead **served in another** Levite’s position **as a gatekeeper** is liable to be put **to death, as it is stated: “And those that were to pitch tent before the Tabernacle eastward, before the Tent of Meeting** toward the sunrising, were Moses and Aaron and his sons, keeping the charge of the Sanctuary, for the charge of the children of Israel; **and the stranger that drew near was to be put to death”** (Numbers 3:38). **What is** the meaning of the term **“stranger”** in this verse? **If we say** it is referring to **an actual stranger,** i.e., a non-Levite, **isn’t it written** already on **another occasion** that he is liable to be put to death (see Numbers 3:10)? **Rather,** this is **not** its meaning; instead, it is referring to one who is a Levite but is **a stranger to that service.**


###### Arakhin 11b:5
[Arakhin 11b:5](https://torahapp.org/share/book/Arakhin/r/11b:5)

מֵיתִיבִי: מְשׁוֹרֵר שֶׁשִּׁיעֵר וּמְשׁוֹעֵר שֶׁשּׁוֹרֵר, אֵינָן בְּמִיתָה אֶלָּא בְּאַזְהָרָה!

**William Davidson Edition - English:**
The Gemara **raises an objection** to Abaye’s statement from a *baraita*: **A singer who served as a gatekeeper and a gatekeeper who sang are not** punished **with death; rather,** they have merely violated **a prohibition.**


###### Arakhin 11b:6
[Arakhin 11b:6](https://torahapp.org/share/book/Arakhin/r/11b:6)

תַּנָּאֵי הִיא, דְּתַנְיָא: מַעֲשֶׂה בְּרַבִּי יְהוֹשֻׁעַ בַּר חֲנַנְיָה שֶׁהָלַךְ לְסַיֵּיעַ בְּהַגָּפַת דְּלָתוֹת אֵצֶל רַבִּי יוֹחָנָן בֶּן גּוּדְגְּדָא, אָמַר לוֹ: בְּנִי, חֲזוֹר לַאֲחוֹרֶיךָ, שֶׁאַתָּה מִן הַמְשׁוֹרְרִים וְלֹא מִן הַמְשׁוֹעֲרִים.

**William Davidson Edition - English:**
The Gemara explains that this matter **is** a dispute between ***tanna’im*, as it is taught** in a *baraita*: There was **an incident involving Rabbi Yehoshua bar Ḥananya,** a Levite, **who went to Rabbi Yoḥanan ben Gudgeda,** also a Levite, in order **to assist in closing** the **doors** of the Temple. Rabbi Yoḥanan ben Gudgeda **said to him: My son, go back, as you are among the singers and not among the gatekeepers.**


###### Arakhin 11b:7
[Arakhin 11b:7](https://torahapp.org/share/book/Arakhin/r/11b:7)

מַאי לָאו בְּהָא קָמִיפַּלְגִי, דְּמָר סָבַר: מִיתָה הִיא, וּגְזַרוּ בַּהּ רַבָּנַן, וּמָר סָבַר: אַזְהָרָה הִיא, וְלָא גְּזַרוּ בַּהּ?

**William Davidson Edition - English:**
The Gemara analyzes the *baraita*: **What, is it not** the case that these two Levite Sages **disagree about this, that** one **Sage,** Rabbi Yoḥanan ben Gudgeda, **holds** that if a Levite who is a singer closes the gate by himself, **it is** a prohibition punishable by **death, and** therefore **the Sages decreed** that a Levite who is a singer should not even assist the gatekeepers in closing the gates; **and** one **Sage,** Rabbi Yehoshua bar Ḥananya, **holds** that **it is a prohibition** that is not punishable by death, **and** therefore the Sages **did not decree** that a Levite who is a singer should not assist the gatekeepers in closing the gates?


###### Arakhin 11b:8
[Arakhin 11b:8](https://torahapp.org/share/book/Arakhin/r/11b:8)

דְּכוּלֵּי עָלְמָא אַזְהָרָה הִיא, מָר סָבַר: מְסַיֵּיעַ גְּזַרוּ בֵּיהּ רַבָּנַן, וּמָר סָבַר: לָא גְּזַרוּ בֵּיהּ רַבָּנַן.

**William Davidson Edition - English:**
The Gemara responds: No, that is not necessarily the correct analysis of the *baraita*. Rather, **everyone** agrees that one Levite performing another Levite’s task by himself is **a prohibition** that is not punishable by death. One **Sage holds** that **the Sages** nevertheless **decreed** that a Levite who is a singer should not even **assist** the gatekeepers, **and** one **Sage holds** that **the Sages did not decree** that a Levite who is a singer should not assist the gatekeepers in closing the gates.


###### Arakhin 11b:9
[Arakhin 11b:9](https://torahapp.org/share/book/Arakhin/r/11b:9)

בָּעֵי רַבִּי אָבִין: עוֹלַת נִדְבַת צִיבּוּר טְעוּנָה שִׁירָה אוֹ אֵינָהּ טְעוּנָה שִׁירָה? ״עֹלֹתֵיכֶם״ אָמַר רַחֲמָנָא, אַחַת עוֹלַת חוֹבָה וְאַחַת עוֹלַת נְדָבָה, אוֹ דִלְמָא ״עוֹלוֹתֵיכֶם״ דְּכוּלְּהוּ יִשְׂרָאֵל קָאָמַר רַחֲמָנָא?

**William Davidson Edition - English:**
§ **Rabbi Avin raises a dilemma:** Does **a communal voluntary burnt offering require** an accompanying **song or** does it **not require song?** He explains the two sides of the dilemma: **The Merciful One states** in the Torah: “You shall blow with the trumpets **over your burnt offerings”** (Numbers 10:10). Does the term “burnt offerings” include **both an obligatory burnt offering and a voluntary burnt offering, or perhaps the Merciful One is saying** that the trumpets and song must accompany **the burnt offerings of the entire Jewish people,** i.e., they must be burnt offerings that are an obligation of the people?


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

תָּא שְׁמַע, וַיֹּאמֶר: ״חִזְקִיָּהוּ לְהַעֲלוֹת הָעוֹלָה עַל הַמִּזְבֵּחַ, וּבְעֵת הֵחֵל הָעוֹלָה הֵחֵל שִׁיר ה׳ וְהַחֲצוֹצְרוֹת עַל יְדֵי כְּלֵי שִׁיר דָּוִד מֶלֶךְ יִשְׂרָאֵל״. הַאי שִׁירָה מַאי עֲבִידְתַּהּ? אִילֵּימָא דְּעוֹלַת חוֹבָה, לְמָה לֵיהּ אִימְּלוֹכֵי? אֶלָּא לָאו דְּעוֹלַת נְדָבָה.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a proof from a verse: **“And Hezekiah commanded to offer the burnt offering upon the altar, and when the burnt offering began, the song of the Lord began also, and the trumpets, together with the instruments of David king of Israel**…And Hezekiah the king and the princes commanded the Levites to sing praises unto the Lord” (II Chronicles 29:27–30). The Gemara analyzes the description of this service: **This song, what was its purpose? If we say that** it accompanied **an obligatory burnt offering** that was brought on that day, **why** did they have **to seek authorization** from Hezekiah? Why did Hezekiah need to issue a specific command that they should accompany this offering with song? **Rather, is it not** the case **that** this song served to accompany **the voluntary burnt offering** that Hezekiah brought on that day?


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

אָמַר רַב יוֹסֵף: לֹא, עוֹלַת רֹאשׁ חוֹדֶשׁ הֲוָה, וְקָא מִיבַּעְיָא לְהוּ מִי הוּקְבַּע רֹאשׁ חֹדֶשׁ בִּזְמַנּוֹ דְּלִיקְרַב אוֹ לָא.

**William Davidson Edition - English:**
**Rav Yosef said: No,** that day was a New Moon, and **it was the** additional **burnt offering of the New Moon,** an obligatory burnt offering, that was accompanied by the song. As for the need for Hezekiah’s approval, the explanation is as follows: It was the thirtieth day following the previous New Moon, **and they were asking** him **if the** current **New Moon was established in its time,** i.e., on that day, so **that** the burnt offering of the New Moon should **be sacrificed, or** if the New Moon had **not** been declared on that day. Hezekiah clarified that the court had declared the New Moon, and therefore they should sacrifice the offering.


###### Arakhin 11b:12
[Arakhin 11b:12](https://torahapp.org/share/book/Arakhin/r/11b:12)

אֲמַר לֵיהּ אַבָּיֵי: וּמִי מָצֵית אָמְרַתְּ הָכִי? וְהָכְתִיב ״בַּיּוֹם שִׁשָּׁה עָשָׂר לַחֹדֶשׁ הָרִאשׁוֹן וְגוֹ׳״, ״וַיֹּאמֶר חִזְקִיָּהוּ לְהַעֲלוֹת הָעוֹלָה עַל הַמִּזְבֵּחַ״!

**William Davidson Edition - English:**
**Abaye said to** Rav Yosef: **And how can you say** that that day was the New Moon? **Isn’t it written: “On the sixteenth day of the first month”** (II Chronicles 29:17), and later, in that context, it states: **“And Hezekiah commanded to offer the burnt offering upon the altar”?**


###### Arakhin 11b:13
[Arakhin 11b:13](https://torahapp.org/share/book/Arakhin/r/11b:13)

אֶלָּא אָמַר רָמֵי בְּרֵיהּ דְּרַב יֵיבָא: כֶּבֶשׂ הַבָּא עִם הָעוֹמֶר קָמִיבַּעְיָא לְהוּ, מִי קָבַע רֹאשׁ חֹדֶשׁ בִּזְמַנּוֹ דְּלִיקְרַיב אוֹ לָא?

**William Davidson Edition - English:**
**Rather, Rami, son of Rav Yeiva, said:** The question **they were asking** Hezekiah referred to the obligatory, communal burnt offering **lamb that comes with the *omer*,** i.e., the barley offering brought on the sixteenth of the first month, Nisan. They asked: **Was the New Moon** of Nisan **established in its** correct **time,** which means **that** it is now in fact the sixteenth of Nisan and the *omer* offering and the lamb brought with it should **be sacrificed, or** was it **not** really the sixteenth of Nisan?


###### Arakhin 11b:14
[Arakhin 11b:14](https://torahapp.org/share/book/Arakhin/r/11b:14)

מַתְקֵיף לַהּ רַב אַוְיָא: וְלִיחְזֵי פֶּסַח הֵיכִי עָבֵיד, מַצָּה הֵיכִי אָכֵיל!

**William Davidson Edition - English:**
**Rav Avya objects to this** explanation: How is it possible that they were unsure whether it was the sixteenth of Nisan? **Let them see how the Paschal offering was performed** on the fourteenth of Nisan and **how *matza* was eaten** the following night. The day of the sixteenth of Nisan could easily be determined from when those mitzvot were performed.


###### Arakhin 11b:15
[Arakhin 11b:15](https://torahapp.org/share/book/Arakhin/r/11b:15)

אֶלָּא אָמַר רַב אָשֵׁי: מִידֵּי דְּהָוֵה אַשְּׁלִיחָא דְצִיבּוּרָא דְּמִמְּלִיךְ. הַשְׁתָּא דְּאָתֵית לְהָכִי, אֲפִילּוּ תֵּימָא עוֹלַת חוֹבָה, מִידֵּי דְּהָוֵה אַשְּׁלִיחָא דְצִיבּוּרָא דְּמִמְּלִיךְ.

**William Davidson Edition - English:**
**Rather, Rav Ashi said:** They asked permission from Hezekiah before sacrificing the lamb that comes with the *omer* offering, **just as it is with** regard to **a prayer leader, who,** as a gesture of respect, **asks permission** from the congregation before leading them in prayer. Likewise, the people asked permission from Hezekiah as a formal gesture of respect, not because they required his advice. The Gemara notes: **Now that you have arrived at this** explanation, **you** may **even say** that it was a common **obligatory burnt offering,** e.g., the daily offering, and they asked permission of Hezekiah before sacrificing it, **just as it is with** regard to **a prayer leader, who asks permission** from the congregation before leading it in prayer.


###### Arakhin 11b:16
[Arakhin 11b:16](https://torahapp.org/share/book/Arakhin/r/11b:16)

תָּא שְׁמַע: רַבִּי יוֹסֵי אוֹמֵר: מְגַלְגְּלִין זְכוּת לְיוֹם זַכַּאי, וְחוֹבָה לְיוֹם חַיָּיב.

**William Davidson Edition - English:**
The Gemara has still not proven whether or not a communal voluntary burnt offering must be accompanied with song. The Gemara suggests: **Come** and **hear** a proof from the following *baraita*. **Rabbi Yosei says: A fortunate** matter **is brought about on an auspicious day, and a deleterious** matter **on an inauspicious day.**


###### Arakhin 11b:17
[Arakhin 11b:17](https://torahapp.org/share/book/Arakhin/r/11b:17)

אָמְרוּ: כְּשֶׁחָרַב הַבַּיִת בָּרִאשׁוֹנָה, אוֹתוֹ הַיּוֹם תִּשְׁעָה בְּאָב הָיָה, וּמוֹצָאֵי שַׁבָּת הָיָה, וּמוֹצָאֵי שְׁבִיעִית הָיְתָה, וּמִשְׁמַרְתּוֹ שֶׁל יְהוֹיָרִיב הָיְתָה, וְהָיוּ כֹּהֲנִים וּלְוִיִּם עוֹמְדִים עַל דּוּכָנָן וְאוֹמְרִים שִׁירָה, וּמָה שִׁירָה אָמְרוּ? ״וַיָּשֶׁב עֲלֵיהֶם אֶת אוֹנָם וּבְרָעָתָם יַצְמִיתֵם״, וְלֹא הִסְפִּיקוּ לוֹמַר ״יַצְמִיתֵם ה׳ אֱלֹהֵינוּ״ עַד שֶׁבָּאוּ גּוֹיִם וּכְבָשׁוּם, וְכֵן בַּשְּׁנִיָּה.

**William Davidson Edition - English:**
As the Sages **said: When the Temple was destroyed for the first** time, **that day was the Ninth of Av,** a date on which several calamities had already occurred; **and it was the conclusion of Shabbat,** i.e., it was on the day after Shabbat, a Sunday; **and it was the year after a Sabbatical** Year; **and it was the week of the priestly watch of Jehoiarib; and the priests and Levites were standing on their platform and singing song. And what song were they singing?** They were singing the verse: **“And He brought upon them their own iniquity, and He will cut them off in their own evil”** (Psalms 94:23). **And they did not manage to recite** the end of that verse: **“The Lord our God will cut them off,” before gentiles came and conquered them. And likewise,** the same happened **when the Second** Temple was destroyed.


###### Arakhin 11b:18
[Arakhin 11b:18](https://torahapp.org/share/book/Arakhin/r/11b:18)

הַאי שִׁירָה מַאי עֲבִידְתַּיהּ? אִילֵּימָא דְּעוֹלַת חוֹבָה, מִי הֲוַאי? בְּשִׁבְעָה עָשָׂר בְּתַמּוּז בָּטַל הַתָּמִיד! אֶלָּא לָאו דְּעוֹלַת נְדָבָה.

**William Davidson Edition - English:**
The Gemara analyzes the *baraita*: **This song, what was its purpose? If we say that** it accompanied **an obligatory burnt offering, was there** any obligatory communal burnt offering sacrificed at that time? **The daily offering had** already **ceased** to be sacrificed, due to a lack of animals, **on the seventeenth of Tammuz,** three weeks before the Ninth of Av. **Rather, is it not** correct to say **that** this song accompanied **a voluntary burnt offering?**


###### Arakhin 11b:19
[Arakhin 11b:19](https://torahapp.org/share/book/Arakhin/r/11b:19)

וְתִסְבְּרַאּ?! מַאי שְׁנָא דְּעוֹלַת חוֹבָה דְּלָא הֲוַאי, וּמַאי שְׁנָא דְּעוֹלַת נְדָבָה דַּהֲוַאי? הָא לָא קַשְׁיָא: בֶּן בָּקָר אַקְרַאי בְּעָלְמָא הוּא דְּאִיתְרְמִיא לְהוּ.

**William Davidson Edition - English:**
The Gemara asks: **And can you understand** this to be the case? **What is different about an obligatory burnt offering, which was not** sacrificed at this time because they did not have animals to bring, **and what is different about a voluntary burnt offering, that it was** sacrificed? Just as there were no animals available for obligatory offerings, there were none available for voluntary burnt offerings either. The Gemara answers: **That** is **not difficult. A young bull,** which cannot be sacrificed as the daily offering, for which lambs are required, **happened to come into their** possession **merely by coincidence,** and they sacrificed it as a voluntary burnt offering. This indicates that the Levites are required to sing as an accompaniment to the sacrifice of a communal voluntary burnt offering.


###### Arakhin 11b:20
[Arakhin 11b:20](https://torahapp.org/share/book/Arakhin/r/11b:20)

אָמַר רָבָא, וְאִיתֵּימָא רַב אָשֵׁי: וְתִסְבְּרָא, שִׁירָה דְּיוֹמֵיהּ ״לַה׳ הָאָרֶץ וּמְלוֹאָהּ״, וַיָּשֶׁב עֲלֵיהֶם אֶת אוֹנָם — בְּשִׁיר דְּאַרְבְּעָה בְּשַׁבָּת הוּא! אֶלָּא אִילְיָיא בְּעָלְמָא הוּא דִּנְפַל לְהוּ בְּפוּמַּיְיהוּ.

**William Davidson Edition - English:**
**Rava said, and some say Rav Ashi** said: **And** how can **you understand** the description of the destruction cited in the *baraita*? **The song of the day** for Sunday, which is when the *baraita* says that the Temple was destroyed, is the psalm that begins: **“The earth is the Lord’s, and the fullness thereof”** (Psalms 24:1). And yet the verse that the *baraita* says that the Levites were singing, **“And He brought upon them their own iniquity,” is in the song for Wednesday,** not the song for Sunday. **Rather, it was merely** a portentous **lamentation** [***eiliyya***] **that came into their mouths,** not an actual song recited over an offering.


###### Arakhin 11b:21
[Arakhin 11b:21](https://torahapp.org/share/book/Arakhin/r/11b:21)

וְהָא ״עוֹמְדִין עַל דּוּכָנָן״ קָתָנֵי! כִּדְרֵישׁ לָקִישׁ, דְּאָמַר: אוֹמֵר שֶׁלֹּא עַל הַקׇּרְבָּן. אִי הָכִי, בְּעוֹלַת נְדָבָה נָמֵי לֵימָא? נָפֵיק מִינַּהּ חוּרְבָּא.

**William Davidson Edition - English:**
The Gemara asks: **But isn’t it taught** in the *baraita* that the Levites were **standing on their platform** near the altar, which is where they stood when they sang to accompany offerings? The Gemara answers: This can be explained **in accordance with** the opinion of **Reish Lakish, who says:** The Levites are permitted to **recite** songs on the platform even when it is **not for an offering.** The Gemara asks: **If so,** if the Levites may recite songs on the platform at will, **let** them **also recite** a song **for a voluntary burnt offering,** even if it is not required. The Gemara answers: That could **result in a mishap,** as the Levites might assume that just as singing for a voluntary burnt offering is optional, so too singing for an obligatory burnt offering is also optional.


###### Arakhin 11b:22
[Arakhin 11b:22](https://torahapp.org/share/book/Arakhin/r/11b:22)

מַאי הֲוָה עֲלַהּ? תָּא שְׁמַע, דְּתָנֵי רַב מָרִי בְּרֵיהּ דְּרַב כָּהֲנָא: ״עַל עֹלֹתֵיכֶם וְעַל זִבְחֵי שַׁלְמֵיכֶם״.

**William Davidson Edition - English:**
The question of whether a song must be recited for a communal voluntary burnt offering has still not been resolved. The Gemara asks: **What came of it,** i.e., what is the resolution to that question? The Gemara responds: **Come** and **hear** a proof, **as Rav Mari, son of Rav Kahana, teaches** that the verse: “You shall blow with the trumpets **over your burnt offerings, and over the sacrifices of your peace offerings”** (Numbers 10:10), juxtaposes burnt offerings to peace offerings, which indicates that there is a relevant comparison between them with regard to the sounding of trumpets, and, by extension, to song.


###### Arakhin 11b:23
[Arakhin 11b:23](https://torahapp.org/share/book/Arakhin/r/11b:23)

מָה עוֹלָה קוֹדֶשׁ קָדָשִׁים — אַף שְׁלָמִים קוֹדֶשׁ קֳדָשִׁים, וּמָה שְׁלָמִים קָבוּעַ לָהֶם זְמַן — אַף עוֹלָה קָבוּעַ לָהּ זְמַן.

**William Davidson Edition - English:**
There are two conclusions that are to be drawn from this comparison: **Just as** the **burnt offering is an offering of the most sacred order, so too,** the **peace offering** that must be accompanied by song is one that is **an offering of the most sacred order,** and the only peace offering of this kind is the lambs that are brought together with the two loaves on *Shavuot*. **And just as** this **peace offering has a set time** when it must be brought, **so too,** the **burnt offering** that must be accompanied by song is one that **has a set time,** which excludes voluntary burnt offerings. Consequently, voluntary burnt offerings are not accompanied by song.