## Arakhin Daf 2b

###### Arakhin 2b:1
[Arakhin 2b:1](https://torahapp.org/share/book/Arakhin/r/2b:1)

גּוֹי וַחֲבֵירוֹ מֵחַד קְרָא נָפְקִי, אִיַּיתַּרִי לְהוּ תְּרֵי: חַד ״קׇרְבָּנוֹ״ וְלֹא קׇרְבַּן אָבִיו, וְאִידָּךְ לְרַבּוֹת כׇּל בַּעֲלֵי חוֹבְרִין לִסְמִיכָה.

**William Davidson Edition - English:**
but he maintains that the exclusion of **a gentile and** the exclusion of the offering of **another** person from the requirement of placing hands are **derived from** the same **one** mention of “his offering” in the **verse.** This **leaves two** mentions of “his offering” **for** Rabbi Yehuda. **One** he expounds to teach that he places hands on **“his offering,” but not** on **his father’s offering** that he inherited, **and the other** mention remains **to include all** the **owners of** a jointly owned **offering in** the requirement of **placing hands.**


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

וְרַבִּי יְהוּדָה, הַאי ״הָמֵר יָמִיר״ מַאי עָבֵיד לֵיהּ? מִיבְּעֵי לֵיהּ לְרַבּוֹת אֶת הָאִשָּׁה, דְּתַנְיָא: לְפִי שֶׁכׇּל הָעִנְיָן אֵינוֹ מְדַבֵּר אֶלָּא בִּלְשׁוֹן זָכָר, מַה סּוֹפֵינוּ לְרַבּוֹת אֶת הָאִשָּׁה? תַּלְמוּד לוֹמַר ״וְאִם הָמֵר יָמִיר״.

**William Davidson Edition - English:**
The Gemara asks: **And** as for **Rabbi Yehuda, what does he do** with the use of the doubled form **in this** verse: “If **he shall substitute [*hamer yamir*]”?** The Gemara answers: **He requires it to include a woman** among those who can effect substitution. **As it is taught** in a *baraita*: **Since the entire matter** of substitution **is stated** in the Torah **only in the masculine form, what** is the reason that **we ultimately** come **to include a woman? The verse states: “And if he shall substitute [*hamer yamir*],”** using a doubled form.


###### Arakhin 2b:3
[Arakhin 2b:3](https://torahapp.org/share/book/Arakhin/r/2b:3)

וְרַבָּנַן? מִ״וְּאִם״, וְרַבִּי יְהוּדָה ״וְאִם״ לָא דָּרֵישׁ.

**William Davidson Edition - English:**
The Gemara asks: **And** as for **the Rabbis,** from where do they learn that a woman can perform substitution? The Gemara answers: They derive it **from** the extra “and” in the phrase: **“And if** he shall substitute” (Leviticus 27:10). **But Rabbi Yehuda does not expound** the extra “and” in the term **“and if”** at all.


###### Arakhin 2b:4
[Arakhin 2b:4](https://torahapp.org/share/book/Arakhin/r/2b:4)

״הַכֹּל חַיָּיבִין בְּסוּכָּה״ — לְאֵיתוֹיֵי מַאי? לְאֵיתוֹיֵי קָטָן שֶׁאֵינוֹ צָרִיךְ לְאִמּוֹ, דִּתְנַן: קָטָן שֶׁאֵינוֹ צָרִיךְ לְאִמּוֹ חַיָּיב בְּסוּכָּה.

**William Davidson Edition - English:**
§ The Gemara asks: **What is added** by the statement of the following *baraita*: **Everyone is obligated in** the mitzva of ***sukka*?** The Gemara answers: This serves **to add a minor who does not need his mother** when he awakes in the middle of the night. **As we learned** in a mishna (*Sukka* 28a): **A minor who does not need his mother is obligated in** the mitzva of ***sukka*.**


###### Arakhin 2b:5
[Arakhin 2b:5](https://torahapp.org/share/book/Arakhin/r/2b:5)

״הַכֹּל חַיָּיבִין בְּלוּלָב״ — לְאֵיתוֹיֵי מַאי? לְאֵיתוֹיֵי קָטָן הַיּוֹדֵעַ לְנַעְנֵעַ, דִּתְנַן: קָטָן הַיּוֹדֵעַ לְנַעְנֵעַ חַיָּיב בְּלוּלָב.

**William Davidson Edition - English:**
The Gemara further asks: **What is added** by the ruling of the following *baraita*: **Everyone is obligated in** the mitzva of ***lulav*?** The Gemara answers: This clause serves **to add a minor who knows** how **to wave** the *lulav*. **As we learned** in a mishna (*Sukka* 42a): **A minor who knows** how **to wave** the *lulav* **is obligated in** the mitzva of ***lulav*.**


###### Arakhin 2b:6
[Arakhin 2b:6](https://torahapp.org/share/book/Arakhin/r/2b:6)

״הַכֹּל חַיָּיבִין בְּצִיצִית״ — לְאֵיתוֹיֵי מַאי? לְאֵיתוֹיֵי קָטָן הַיּוֹדֵעַ לְהִתְעַטֵּף, דְּתַנְיָא: קָטָן הַיּוֹדֵעַ לְהִתְעַטֵּף — חַיָּיב בְּצִיצִית.

**William Davidson Edition - English:**
The Gemara continues to ask similar questions: **What is added** by the statement of a *baraita*: **Everyone is obligated in** the mitzva of **ritual fringes?** The Gemara explains that this serves **to add a minor who knows** how **to wrap himself** in a garment. **As it is taught** in a *baraita*: **A minor who knows** how **to wrap himself** in a garment **is obligated in** the mitzva of **ritual fringes.**


###### Arakhin 2b:7
[Arakhin 2b:7](https://torahapp.org/share/book/Arakhin/r/2b:7)

״הַכֹּל חַיָּיבִין בִּתְפִילִּין״ — לְאֵיתוֹיֵי מַאי? לְאֵיתוֹיֵי קָטָן הַיּוֹדֵעַ לִשְׁמוֹר תְּפִלִּין, דְּתַנְיָא: קָטָן הַיּוֹדֵעַ לִשְׁמוֹר תְּפִלִּין — אָבִיו לוֹקֵחַ לוֹ תְּפִלִּין.

**William Davidson Edition - English:**
The Gemara asks: **What is added** by the ruling of a *baraita*: **Everyone is obligated in** the mitzva of **phylacteries?** The Gemara answers that it serves **to add a minor who knows** how **to preserve** the sanctity of **phylacteries** by maintaining a state of bodily cleanliness. **As it is taught** in a *baraita*: With regard to **a minor who knows** how **to preserve** the sanctity of **phylacteries** in a state of cleanliness, **his father purchases phylacteries for him.**


###### Arakhin 2b:8
[Arakhin 2b:8](https://torahapp.org/share/book/Arakhin/r/2b:8)

״הַכֹּל חַיָּיבִין בִּרְאִיָּיה״ — לְאֵיתוֹיֵי מַאי? לְאֵיתוֹיֵי מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין.

**William Davidson Edition - English:**
§ The Gemara further inquires: **What is added** by the statement of the mishna (*Ḥagiga* 2a): **Everyone is obligated in** the mitzva of **appearance,** i.e., the obligation to appear in the Temple and to sacrifice an offering on the three pilgrimage Festivals. The Gemara answers: The mishna serves **to add one who is a half-slave half-freeman,** e.g., a Canaanite slave who was owned jointly, and only one of his owners freed him.


###### Arakhin 2b:9
[Arakhin 2b:9](https://torahapp.org/share/book/Arakhin/r/2b:9)

וּלְרָבִינָא דְּאָמַר: מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין פָּטוּר מִן הָרְאִיָּיה, לְאֵיתוֹיֵי חִיגֵּר בְּיוֹם רִאשׁוֹן וְנִתְפַּשֵּׁט בְּיוֹם שֵׁנִי.

**William Davidson Edition - English:**
The Gemara explains: **And according to** the opinion of **Ravina, who said: One who is half-slave half-freeman is exempt from the** mitzva of **appearance** in the Temple, that clause serves **to add** one who was **lame on** the **first day** of the Festival and was unable to travel, and was therefore exempt at the time, **but** who **was healed on** the **second day** of the Festival. This man is obligated to appear in the Temple before the end of the Festival.


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

הָנִיחָא לְמַאן דְּאָמַר: כּוּלָּן תַּשְׁלוּמִין זֶה לָזֶה, אֶלָּא לְמַאן דְּאָמַר: כּוּלָּן תַּשְׁלוּמִין לָרִאשׁוֹן — לְאֵיתוֹיֵי מַאי?

**William Davidson Edition - English:**
The Gemara asks: **This works out well according to the one who says** that **all** seven days of a Festival **rectify one another,** i.e., the obligation to appear applies equally to all days of the Festival, not just the first. Consequently, one who was exempt on the first day is nevertheless obligated on the second day. **But according to the one who says** that the main obligation is on the first day and that **all** the remaining days merely **rectify the first** day, a person who was lame on the first day of the Festival remains exempt throughout the rest of the Festival. If so, **what** does the statement of the mishna in *Ḥagiga* 2a serve **to add?**


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

לְאֵיתוֹיֵי סוּמָא בְּאַחַת מֵעֵינָיו, וּדְלָא כִּי הַאי תַּנָּא.

**William Davidson Edition - English:**
The Gemara answers: It serves **to add** one who is **blind in one of his eyes,** and teaches that he is obligated to appear in the Temple, whereas one who is entirely blind is exempt. The Gemara notes: **And** this ruling is **not in accordance with** the opinion of **this *tanna*,** Rabbi Yehuda.


###### Arakhin 2b:12
[Arakhin 2b:12](https://torahapp.org/share/book/Arakhin/r/2b:12)

דְּתַנְיָא, יוֹחָנָן בֶּן דַּהֲבַאי אוֹמֵר מִשּׁוּם רַבִּי יְהוּדָה: סוּמָא בְּאַחַת מֵעֵינָיו פָּטוּר מִן הָרְאִיָּיה, שֶׁנֶּאֱמַר: ״יִרְאֶה״ ״יֵרָאֶה״, כְּדֶרֶךְ שֶׁבָּא לִרְאוֹת כָּךְ בָּא לֵירָאוֹת, מַה לִּרְאוֹת בִּשְׁתֵּי עֵינָיו — אַף לֵירָאוֹת בִּשְׁתֵּי עֵינָיו.

**William Davidson Edition - English:**
**As it is taught** in a *baraita* that **Yoḥanan ben Dahavai says in the name of Rabbi Yehuda:** One who is **blind in one of his eyes is exempt from the** mitzva of **appearance, as it is stated:** “Three times in the year all your males shall appear [*yera’eh*] before the Lord God” (Exodus 23:17). According to the way in which the verse is written, without vocalization, it can be read as ***yireh*,** meaning: **Shall see,** instead of ***yera’eh*,** meaning: **Shall appear.** This teaches that **in the** same **manner that one comes to see, so he comes to appear,** i.e., to be seen: **Just as** the usual way **to see** is **with both of one’s eyes, so too,** the obligation **to appear** applies only to one who comes **with** the sight of **both his eyes.** This is one possible explanation for what is added by the general statement of the mishna in *Ḥagiga* 2a, according to Ravina.


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

וְאִיבָּעֵית אֵימָא: לְעוֹלָם לְאֵיתוֹיֵי מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין, וּדְקָא קַשְׁיָא לָךְ דְּרָבִינָא — לָא קַשְׁיָא: כָּאן בְּמִשְׁנָה רִאשׁוֹנָה, כָּאן בְּמִשְׁנָה אַחֲרוֹנָה.

**William Davidson Edition - English:**
**And if you wish, say** instead: **Actually,** that statement serves **to include one who is half-slave and half-freeman. And** with regard to **what was difficult** for you **according to** the opinion **of Ravina,** that he exempts such a person from the obligation of appearance, it is **not difficult: Here** the ruling is **in** accordance with **the initial** version of the **mishna,** whereas **there** it is **in** accordance with **the ultimate** version of the **mishna.**


###### Arakhin 2b:14
[Arakhin 2b:14](https://torahapp.org/share/book/Arakhin/r/2b:14)

דִּתְנַן: מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין, עוֹבֵד אֶת רַבּוֹ יוֹם אֶחָד, וְאֶת עַצְמוֹ יוֹם אֶחָד, דִּבְרֵי בֵּית הִלֵּל.

**William Davidson Edition - English:**
**As we learned** in a mishna (*Pesaḥim* 88a): **One who is half-slave and half-freeman serves his master one day,** as he is half a slave, **and** works for **himself one day,** since he is half free. This is **the statement of Beit Hillel.**


###### Arakhin 2b:15
[Arakhin 2b:15](https://torahapp.org/share/book/Arakhin/r/2b:15)

אָמְרוּ לָהֶם בֵּית שַׁמַּאי: תִּיקַּנְתֶּם אֶת רַבּוֹ, וְאֶת עַצְמוֹ לֹא תִּיקַּנְתֶּם? לִישָּׂא שִׁפְחָה אֵינוֹ יָכוֹל, בַּת חוֹרִין אֵינוֹ יָכוֹל, יִבָּטֵל? וַהֲלֹא לֹא נִבְרָא הָעוֹלָם אֶלָּא לִפְרִיָּה וּרְבִיָּה, שֶׁנֶּאֱמַר: ״לֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ״!

**William Davidson Edition - English:**
**Beit Shammai said to them: You have** thereby **remedied** the situation of **his master,** who fully derives benefit from all his rights to the slave, **but you have not remedied his own** situation. How so? **He cannot marry a maidservant,** as half of him is free, and a free Jew may not marry a Canaanite maidservant. **He is** also **unable** to marry **a free woman,** as half of him is still a slave, and a Jewish woman may not marry a Canaanite slave. And if you say **he should be idle,** i.e., refrain from marrying, **but isn’t it** true that **the world was created only for procreation, as it is stated:** “For so said the Lord that created the heavens…Who formed the earth and made it, He established it. **He did not create it to be a waste; He formed it to be inhabited”** (Isaiah 45:18)?


###### Arakhin 2b:16
[Arakhin 2b:16](https://torahapp.org/share/book/Arakhin/r/2b:16)

אֶלָּא, מִפְּנֵי תִּיקּוּן הָעוֹלָם, כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶּן חוֹרִין, וְכוֹתֵב שְׁטָר עַל חֲצִי דָּמָיו, וְחָזְרוּ בֵּית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵּית שַׁמַּאי.

**William Davidson Edition - English:**
**Rather, for the betterment of the world,** i.e., so that the slave will be able to engage in procreation, the court **forces his master to make him a freeman** by emancipating the half that he owns. **And** the slave **writes a bill to** his master accepting responsibility to pay **half his value** to him over time, as currently he has no property with which to redeem himself. **And Beit Hillel** ultimately **retracted** their opinion, **to rule in accordance with the statement of Beit Shammai** that a half-slave must be emancipated. The ruling of the mishna that a half-slave must appear in the Temple is in accordance with this opinion, which holds that the master must free him. Ravina’s statement that he is not obligated to appear in the Temple is in accordance with the initial mishna, according to which Beit Hillel held that the master is not forced to free the half-slave.


###### Arakhin 2b:17
[Arakhin 2b:17](https://torahapp.org/share/book/Arakhin/r/2b:17)

״הַכֹּל חַיָּיבִין בִּתְקִיעַת שׁוֹפָר״ — לְאֵיתוֹיֵי מַאי? לְאֵיתוֹיֵי קָטָן שֶׁהִגִּיעַ לְחִינּוּךְ, דִּתְנַן: אֵין מְעַכְּבִין אֶת הַקָּטָן מִלִּתְקוֹעַ בְּיוֹם טוֹב.

**William Davidson Edition - English:**
§ The Gemara asks: **What is added** by the statement of the *baraita*: **Everyone is obligated to sound the shofar?** The Gemara answers: This serves **to add a minor who reached** the age of **training** in mitzvot. **As we learned** in a mishna (*Rosh HaShana* 32b): **One** need **not prevent minors from sounding** the shofar **on** the **festival** of Rosh HaShana, despite the fact that they are not obligated in mitzvot.


###### Arakhin 2b:18
[Arakhin 2b:18](https://torahapp.org/share/book/Arakhin/r/2b:18)

״הַכֹּל חַיָּיבִין בְּמִקְרָא מְגִילָּה״, ״הַכֹּל כְּשֵׁרִין לִקְרוֹת אֶת הַמְּגִילָּה״ — לְאֵיתוֹיֵי

**William Davidson Edition - English:**
The Gemara asks: With regard to the ruling of the *baraita*: **Everyone is obligated in** the mitzva of **reading** the **Megilla,** the Scroll of Esther, and the statement of the mishna (*Megilla* 19b): **Everyone is fit to read the Megilla,** these serve **to add**