## Arakhin Daf 13b

###### Arakhin 13b:1
[Arakhin 13b:1](https://torahapp.org/share/book/Arakhin/r/13b:1)

הַמְבוּקָּרִים בְּלִשְׁכַּת הַטְּלָאִים אַרְבָּעָה יָמִים קוֹדֶם שְׁחִיטָה, וּמַנִּי — בֶּן בַּג בַּג הִיא, דְּתַנְיָא: בֶּן בַּג בַּג אוֹמֵר, מִנַּיִן לַתָּמִיד שֶׁטָּעוּן בִּיקּוּר אַרְבָּעָה יָמִים קוֹדֶם שְׁחִיטָה?

**William Davidson Edition - English:**
**that** have been **inspected in the Chamber of the Lambs** for **four days prior** to the time of their **slaughter.** The reserve of six lambs ensured that each lamb would be available for inspection for three days prior to the day of its sacrifice, for a total of four. **And whose** opinion is this? **It is** the opinion of **ben Bag Bag, as it is taught** in a *baraita* that **ben Bag Bag says: From where** is it derived that **the daily offering requires examination four days prior to** its **slaughter?**


###### Arakhin 13b:2
[Arakhin 13b:2](https://torahapp.org/share/book/Arakhin/r/13b:2)

תַּלְמוּד לוֹמַר: ״תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ״, וּלְהַלָּן הוּא אוֹמֵר: ״וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הָרִאשׁוֹן״, מָה לְהַלָּן טָעוּן בִּיקּוּר אַרְבָּעָה יָמִים קוֹדֶם שְׁחִיטָה, אַף כָּאן טָעוּן בִּיקּוּר אַרְבָּעָה יָמִים קוֹדֶם שְׁחִיטָה.

**William Davidson Edition - English:**
**The verse states** with regard to the daily offering: “My food that is presented unto Me for offerings made by fire, of a pleasing aroma unto Me, **shall you safeguard to offer unto Me in its due season”** (Numbers 28:2); **and it states there,** with regard to the Paschal offering: “In the tenth day of this month they shall take to them every man a lamb…**and it shall be for you as a safeguard until the fourteenth day of** this **month”** (Exodus 12:3–6), i.e., **the first** month. Since the word “safeguard” appears in both verses, it is derived that **just as** in the verse **there,** the Paschal offering **requires examination four days prior to** its **slaughter, so too here,** the daily offering **requires examination four days prior to** its **slaughter.**


###### Arakhin 13b:3
[Arakhin 13b:3](https://torahapp.org/share/book/Arakhin/r/13b:3)

דַּיְקָא נָמֵי, דְּקָתָנֵי ״כְּדֵי לַשַּׁבָּת״, וְלָא קָתָנֵי ״לַשַּׁבָּת״, שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara notes: The language of the mishna **is also precise,** according to the explanation that the mishna is referring to Shabbat and Rosh HaShana merely as a mnemonic device, **as it teaches** that the six lambs are **sufficient for Shabbat** and the two Festival days of Rosh HaShana, **and it does not teach** that the six lambs are **for** use on **Shabbat** and the two days of Rosh HaShana. The Gemara concludes: **Learn from** the language of the mishna that this explanation is correct.


###### Arakhin 13b:4
[Arakhin 13b:4](https://torahapp.org/share/book/Arakhin/r/13b:4)

מִשְּׁתֵּי חֲצוֹצְרוֹת וּמוֹסִיפִין וְכוּ׳. וְעַד כַּמָּה? אָמַר רַב הוּנָא, וְאָמְרִי לַהּ אָמַר רַב זַבְדִּי אָמַר רַב הוּנָא: עַד מֵאָה וְעֶשְׂרִים, שֶׁנֶּאֱמַר: ״וְעִמָּהֶם כֹּהֲנִים לְמֵאָה וְעֶשְׂרִים מַחְצְרִים בַּחֲצוֹצְרוֹת״.

**William Davidson Edition - English:**
§ The mishna teaches that one plays no fewer **than two trumpets, and one may add** to that number. The Gemara asks: **Until how many** trumpets may these additions be made? The Gemara answers that **Rav Huna says, and some say Rav Zavdi says** that **Rav Huna says:** They may play **up to 120** trumpets, **as it is stated: “And with them one hundred and twenty priests sounding with trumpets”** (II Chronicles 5:12).


###### Arakhin 13b:5
[Arakhin 13b:5](https://torahapp.org/share/book/Arakhin/r/13b:5)

מִתִּשְׁעָה כִּנּוֹרוֹת וְכוּ׳ וְצִלְצָל לְבָד. מְנָא הָנֵי מִילֵּי? אָמַר רַב אַסִּי, דְּאָמַר קְרָא: ״וְאָסָף בַּמְצִלְתַּיִם לְהַשְׁמִיעַ״. מְצִלְתַּיִם תְּרֵי הָווּ! כֵּיוָן דַּחֲדָא עֲבִידְתָּא עָבְדִי, וְחַד גַּבְרָא עָבֵיד בְּהוּ — קָרֵי לְהוּ חַד.

**William Davidson Edition - English:**
The mishna teaches that one plays no fewer **than nine harps** and one may add up to an infinite number, **and the cymbal** was played **alone** and none may be added to it. The Gemara asks: **From where is this matter** derived? **Rav Asi says that** it is as **the verse states: “And Asaph with the cymbals, sounding aloud”** (I Chronicles 16:5), which indicates that only one Levite played the cymbals. The Gemara asks: The word **cymbals** is in the plural, indicating that **there were two;** why, then, does the mishna say that there is only one cymbal? The Gemara answers: **Since** two cymbals **perform one act and one person plays them** by banging them together, the mishna **calls them one** instrument.


###### Arakhin 13b:6
[Arakhin 13b:6](https://torahapp.org/share/book/Arakhin/r/13b:6)

**מַתְנִי׳** אֵין פּוֹחֲתִין מִשְּׁנֵים עָשָׂר לְוִיִּם עוֹמְדִין עַל הַדּוּכָן, וּמוֹסִיפִין עַד עוֹלָם. אֵין הַקָּטָן נִכְנָס לָעֲזָרָה לַעֲבוֹדָה, אֶלָּא בְּשָׁעָה שֶׁהַלְּוִיִּם אוֹמְרִים בַּשִּׁיר, וְלֹא הָיוּ אוֹמְרִים בְּנֵבֶל וּבְכִנּוֹר, אֶלָּא בַּפֶּה, כְּדֵי לִיתֵּן תֶּבֶל בַּנְּעִימָה.

**William Davidson Edition - English:**
**MISHNA:** In the Temple, there are **no fewer than twelve Levites standing on the platform** adjacent to the altar and singing, **and one may add** Levites on the platform **up to an infinite** number. **A minor** Levite may **enter the Temple courtyard for service only at a time when the Levites are engaging in song,** so that he may accompany them. **And** minors **would not engage in** playing **a lyre and in** playing **a harp; rather,** they would engage **in** singing with **the mouth, in order to provide flavor to the music** with their pure, high voices.


###### Arakhin 13b:7
[Arakhin 13b:7](https://torahapp.org/share/book/Arakhin/r/13b:7)

רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: אֵין עוֹלִין לַמִּנְיָן, וְאֵין עוֹלִין לַדּוּכָן, אֶלָּא בָּאָרֶץ הָיוּ עוֹמְדִין, וְרָאשֵׁיהֶן בֵּין רַגְלֵי הַלְוִיִּם, וְצֹעֲרֵי הַלְוִיִּם הָיוּ נִקְרָאִין.

**William Davidson Edition - English:**
**Rabbi Eliezer ben Ya’akov says:** Minors **are not tallied in the** minimum **total** of twelve Levites, **and they do not ascend to the platform; rather, they would stand on the ground and their heads** would reach to **between the legs of the Levites, and they were called cadets [*tzoarei*] of the Levites.**


###### Arakhin 13b:8
[Arakhin 13b:8](https://torahapp.org/share/book/Arakhin/r/13b:8)

**גְּמָ׳** הָנֵי כְּנֶגֶד מִי? אָמַר רַב פָּפָּא: כְּנֶגֶד תִּשְׁעָה כִּנּוֹרוֹת [וּשְׁנֵי] נְבָלִים וְצִלְצָל אֶחָד, שֶׁנֶּאֱמַר: ״הוּא וּבָנָיו וְאֶחָיו שְׁנֵים עָשָׂר״.

**William Davidson Edition - English:**
**GEMARA:** The mishna states that a minimum of twelve Levites would stand on the platform and sing. The Gemara asks: **To what** does **this** number **correspond? Rav Pappa says:** It **corresponds to** the minimum number of instruments that were played: **Nine harps and two lyres and one cymbal.** This number is also alluded to in the Bible, **as it is stated:** “Instructed in singing unto the Lord…**he and his brethren and sons were twelve”** (I Chronicles 25:7–9).


###### Arakhin 13b:9
[Arakhin 13b:9](https://torahapp.org/share/book/Arakhin/r/13b:9)

אֵין הַקָּטָן נִכְנָס לָעֲזָרָה לַעֲבוֹדָה אֶלָּא בְּשָׁעָה שֶׁהַלְּוִיִּם כּוּ׳. מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי יוֹחָנָן, דְּאָמַר קְרָא: ״וַיַּעֲמֹד יֵשׁוּעַ בָּנָיו וְאֶחָיו קַדְמִיאֵל וּבָנָיו בְּנֵי יְהוּדָה כְּאֶחָד לְנַצֵּחַ עַל עֹשֵׂה הַמְּלָאכָה בְּבֵית הָאֱלֹהִים וְגוֹ׳״.

**William Davidson Edition - English:**
§ The mishna teaches: **A minor** Levite may **enter the Temple courtyard for service only at a time when the Levites** are engaging in song. The Gemara asks: **From where is this matter** derived? **Rabbi Yoḥanan says: As the verse states: “Then stood Jeshua with his sons and his brethren, and Kadmiel and his sons, the sons of Judah, together, to make music for the workmen in the House of God”** (Ezra 3:9). This verse shows that in making music it is preferable to have one’s sons, i.e., minors, as accompaniment.


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

לֹא הָיוּ אוֹמְרִים לֹא בְּנֵבֶל וְלֹא בְּכִנּוֹר, אֶלָּא בַּפֶּה כּוּ׳. לְמֵימְרָא דְּנֵבֶל לְחוּד וְכִנּוֹר לְחוּד? לֵימָא מַתְנִיתִין דְּלָא כְּרַבִּי יְהוּדָה, דְּתַנְיָא: רַבִּי יְהוּדָה אוֹמֵר: כִּנּוֹר שֶׁל מִקְדָּשׁ שֶׁל שִׁבְעַת נִימִין הָיָה, שֶׁנֶּאֱמַר: ״שׂבַע שְׂמָחוֹת פָּנֶיךָ״, אַל תִּיקְרֵי ״שׂוֹבַע״ אֶלָּא ״שֶׁבַע״.

**William Davidson Edition - English:**
The mishna teaches: The minors **would not engage in** playing **a lyre and in** playing **a harp; rather, in** singing with **the mouth** in order to provide flavor to the music with their pure, high voices. The Gemara notes: **That is to say that a lyre and a harp are** two **distinct** instruments. **Let us say that the mishna is not in accordance with** the opinion of **Rabbi Yehuda, as it is taught** in a *baraita* that **Rabbi Yehuda says: The harp** used **in the Temple was** an instrument **of seven strings, as it is stated: “In your presence is fullness [*sova*] of joy,** in your right hand sweetness for evermore” (Psalms 16:11). **Do not read** the word as “**fullness [*sova*]” but** as **seven [*sheva*].** This indicates that the “sweet harp” (see Psalms 81:3) played in the presence of God, i.e., in the Temple, has seven strings.


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

וְשֶׁל יְמוֹת הַמָּשִׁיחַ שְׁמוֹנָה, שֶׁנֶּאֱמַר: ״לִמְנַצֵּחַ עַל הַשְּׁמִינִית״, עַל נִימָא שְׁמִינִית.

**William Davidson Edition - English:**
Rabbi Yehuda continues: **And** the harp that will be played **in the days of the Messiah** will have **eight** strings, **as it is stated: “For the Leader, on the eighth:** A Psalm of David” (Psalms 12:1). This indicates that the psalms that will be recited in the time of the Messiah, son of David, will be played **on the eighth string** that will be added to the harp.


###### Arakhin 13b:12
[Arakhin 13b:12](https://torahapp.org/share/book/Arakhin/r/13b:12)

שֶׁל עוֹלָם הַבָּא עֶשֶׂר, שֶׁנֶּאֱמַר: ״עֲלֵי עָשׂוֹר וַעֲלֵי נָבֶל עֲלֵי הִגָּיוֹן בְּכִנּוֹר״.

**William Davidson Edition - English:**
And the harp that will be played **in the World-to-Come** will have **ten** strings, **as it is stated:** “A Psalm, a song. For the Shabbat…**With an instrument of ten strings and with the lyre, with a solemn sound upon the harp”** (Psalms 92:1–4). This indicates that in the World-to-Come, which is comparable to Shabbat, songs of praise to God will be played on a ten-stringed instrument, identified here as both a lyre and a harp.


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

וְאוֹמֵר: ״הוֹדוּ לַה׳ בְּכִנּוֹר בְּנֵבֶל עָשׂוֹר זַמְּרוּ לוֹ שִׁירוּ לוֹ שִׁיר חָדָשׁ״!

**William Davidson Edition - English:**
**And** similarly, another verse **states: “Give thanks unto the Lord with the harp; sing praises unto Him with the lyre of ten strings. Sing unto Him a new song”** (Psalms 33:2–3), which is referring to the new song that will be sung only in the World-to-Come. This proof in support of Rabbi Yehuda’s claim that the harp used in the World-to-Come will have ten strings is from a verse that is referring to a ten-stringed lyre, which shows that according to Rabbi Yehuda, the lyre and harp are the same instrument. Therefore, his opinion apparently contradicts the mishna.


###### Arakhin 13b:14
[Arakhin 13b:14](https://torahapp.org/share/book/Arakhin/r/13b:14)

אֲפִילּוּ תֵּימָא רַבִּי יְהוּדָה, לָעוֹלָם הַבָּא, אַיְּידֵי דִּנְפִישִׁי נִימִין דִּידֵיהּ, נְפִישׁ קָלֵיהּ כִּי נֵבֶל, קָרֵי לֵיהּ ״נֵבֶל״.

**William Davidson Edition - English:**
The Gemara answers: **You** may **even say** the mishna is in accordance with the opinion of **Rabbi Yehuda,** as even he agrees that the harp and lyre are essentially two different instruments. But **in the World-to-Come, since the strings** of the harp **will be increased, its sound will be increased like** that of **the lyre,** and therefore **he calls** the harp **a lyre.**


###### Arakhin 13b:15
[Arakhin 13b:15](https://torahapp.org/share/book/Arakhin/r/13b:15)

רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: אֵין עוֹלִין מִן הַמִּנְיָן כּוּ׳. תָּנָא: וְסוֹעֲדֵי הַלְוִיִּם הָיוּ נִקְרָאִין. וְתַנָּא דִּידַן? כֵּיוָן דְּהַנֵּי קָטִין קָלַיְיהוּ, וְהָנֵי עָב קָלַיְיהוּ, הָנֵי מְקַטְּטִי וְהָנֵי לָא מְקַטְּטִי, קָרֵי לְהוּ ״צֹעֲרֵי״.

**William Davidson Edition - English:**
The mishna teaches that **Rabbi Eliezer ben Ya’akov says:** The minors **are not tallied in the** minimum **total** of twelve Levites…and they were called cadets [*tzoarei*] of the Levites. The Sages **taught** in a *baraita*: **And they were called the helpers [*soadei*] of the Levites.** The Gemara asks: **And the *tanna* of our** mishna, why is he referring to them as *tzoarei*? The Gemara answers: **Since these** minors had **high voices and those** adults had **deep voices,** and **these** minors would **sing in a high voice [*mekateti*], and those** adults could **not sing in** such **a high voice, they were called *tzoarei*,** as they caused the adult Levites anguish [*tza’ar*] due to the fact that they could not produce the same pleasant sounds as the minors.


###### Arakhin 13b:16
[Arakhin 13b:16](https://torahapp.org/share/book/Arakhin/r/13b:16)

**הֲדַרַן עֲלָךְ אֵין נֶעֱרָכִין.**


###### Arakhin 13b:17
[Arakhin 13b:17](https://torahapp.org/share/book/Arakhin/r/13b:17)

מַתְנִי׳ **יֵשׁ בַּעֲרָכִין** לְהָקֵל וּלְהַחְמִיר, וּבִשְׂדֵה אֲחוּזָּה לְהָקֵל וּלְהַחְמִיר, וּבְשׁוֹר הַמּוּעָד שֶׁהֵמִית הָעֶבֶד לְהָקֵל וּלְהַחְמִיר, בָּאוֹנֵס וּבַמְפַתֶּה וּבַמּוֹצִיא שֵׁם רַע לְהָקֵל וּלְהַחְמִיר.

**William Davidson Edition - English:**
**MISHNA:** **There are** *halakhot* **with regard to valuations that are lenient and** others **that are stringent; and** there are *halakhot* **with regard to an ancestral field that are lenient and** others **that are stringent; and** there are *halakhot* **with regard to a forewarned ox that killed** a Canaanite **slave that are lenient and** others **that are stringent;** and there are *halakhot* **with regard to a rapist, and a seducer, and a defamer that are lenient and** others **that are stringent.**


###### Arakhin 13b:18
[Arakhin 13b:18](https://torahapp.org/share/book/Arakhin/r/13b:18)

יֵשׁ בַּעֲרָכִין לְהָקֵל וּלְהַחְמִיר, כֵּיצַד? אֶחָד שֶׁהֶעֱרִיךְ אֶת הַנָּאֶה שֶׁבְּיִשְׂרָאֵל וְאֶת הַכָּעוּר שֶׁבְּיִשְׂרָאֵל, נוֹתֵן חֲמִשִּׁים סֶלַע, וְאִם אָמַר: ״הֲרֵי דָּמָיו עָלַי״, נוֹתֵן אֶת שׇׁוְויוֹ.

**William Davidson Edition - English:**
**There are** *halakhot* **with regard to valuations that are lenient and** others **that are stringent; how so? Both** in the case of one **who took** a vow of **valuation** to donate the fixed value **of the** most **attractive among the Jewish people and** in the case of one who took a vow of valuation to donate the fixed value of **the** most **unsightly among the Jewish people, he gives** the fixed payment of **fifty *sela*,** shekels, to the Temple treasury (see Leviticus 27:3). **And if** one **said: It** is incumbent **upon me** to donate the **assessment** of another to the Temple treasury, **he gives the price** for that person if sold as a slave, a sum that can be more or less than fifty shekels.


###### Arakhin 13b:19
[Arakhin 13b:19](https://torahapp.org/share/book/Arakhin/r/13b:19)

**גְּמָ׳** יֵשׁ בַּעֲרָכִין לְהָקֵל וְכוּ׳ וּלְהַחְמִיר כֵּיצַד אֶחָד שֶׁהֶעֱרִיךְ כּוּ׳. בְּיִשְׂרָאֵל — אִין, בַּגּוֹיִם — לָא.

**William Davidson Edition - English:**
**GEMARA:** The mishna states: **There are** *halakhot* **with regard to valuations that are lenient and** others **that are stringent; how so? Both** in the case of one **who took** a vow of **valuation** to donate the fixed value of the most attractive among the Jewish people **and** in the case of one who took a vow of valuation to donate the fixed value of the most unsightly among the Jewish people, he gives the fixed payment of fifty *sela* to the Temple treasury. The Gemara infers from this that if the vow of valuation referred **to a Jew, yes,** he pays the fixed value; but if one took a vow of valuation to donate the fixed value **of gentiles,** he does **not** pay the fixed value.


###### Arakhin 13b:20
[Arakhin 13b:20](https://torahapp.org/share/book/Arakhin/r/13b:20)

לֵימָא מַתְנִיתִין דְּלָא כְּרַבִּי מֵאִיר, דִּתְנַן: גּוֹי, רַבִּי מֵאִיר אוֹמֵר: נֶעֱרָךְ, אֲבָל לֹא מַעֲרִיךְ?

**William Davidson Edition - English:**
The Gemara asks: If so, **let us say that the mishna is not in accordance with** the opinion of **Rabbi Meir, as we learned** in a mishna (5b): With regard to **a gentile, Rabbi Meir says: He is valuated** in a case where a Jew says: It is incumbent upon me to donate the fixed value of this gentile; **but** a gentile **does not take** a vow of **valuation** to donate his fixed value or the value of others.


###### Arakhin 13b:21
[Arakhin 13b:21](https://torahapp.org/share/book/Arakhin/r/13b:21)

אֲפִילּוּ תֵּימָא רַבִּי מֵאִיר, הוּא הַדִּין דַּאֲפִילּוּ גּוֹי נָמֵי, אֶלָּא

**William Davidson Edition - English:**
The Gemara answers: **You** can **even say** that the mishna is in accordance with the opinion of **Rabbi Meir,** as it can be claimed that **the same is true,** i.e. **that even** if one took a vow of valuation to donate the fixed value of **a gentile,** he **also** pays the fixed amount. **But**