## Arakhin Daf 32b

###### Arakhin 32b:1
[Arakhin 32b:1](https://torahapp.org/share/book/Arakhin/r/32b:1)

אָמַר אַבָּיֵי: הָכִי קָאָמַר — עַד גַּמְלָא בַּגָּלִיל, עַד גְּדוֹד בְּעֵבֶר הַיַּרְדֵּן, וְחָדִיד וְאוֹנוֹ וִירוּשָׁלַיִם בִּיהוּדָה.

**William Davidson Edition - English:**
**Abaye said: This** is what the *baraita* **is saying: Until Gamla in the Galilee,** i.e., all towns in the Galilee from Gamla southward were surrounded by a wall from the era of Joshua, son of Nun; **and** likewise, all towns **until Gedod in Transjordan,** which is the easternmost city, were surrounded by a wall; **and Ḥadid and Ono and Jerusalem in Judea** were surrounded by a wall from the era of Joshua, son of Nun.


###### Arakhin 32b:2
[Arakhin 32b:2](https://torahapp.org/share/book/Arakhin/r/32b:2)

רָבָא אָמַר: גַּמְלָא בַּגָּלִיל, לְאַפּוֹקֵי גַּמְלָא דִּשְׁאָר אֲרָצוֹת; גְּדוֹד בְּעֵבֶר הַיַּרְדֵּן, לְאַפּוֹקֵי גְּדוֹד דִּשְׁאָר אֲרָצוֹת; אִינָךְ דְּלָא אִיכָּא דִּכְוָתַיְיהוּ — לָא אִיצְטְרִיךְ לֵיהּ.

**William Davidson Edition - English:**
**Rava said** a different explanation: The *baraita* is elucidating the mishna, which mentions these cities. The *baraita* is teaching that the **Gamla** referred to in the mishna is the one **in the Galilee, to the exclusion of** any **Gamla** found **in other lands,** i.e., Judea and Transjordan. Likewise, **Gedod** is the one **in Transjordan, to the exclusion of Gedod in other lands,** Judea and the Galilee. In the same vein, Ḥadid, Ono, and Jerusalem are specifically the cities in Judea known by those names. With regard to **those other** cities mentioned in the mishna, e.g., Yodfat, **since there are no** cities in other lands **with similar** names, **it was not necessary** for the *tanna* of the *baraita* to state them.


###### Arakhin 32b:3
[Arakhin 32b:3](https://torahapp.org/share/book/Arakhin/r/32b:3)

וִירוּשָׁלַיִם מִי מִיחֲלַט בַּהּ? וְהָתַנְיָא: עֲשָׂרָה דְּבָרִים נֶאֶמְרוּ בִּירוּשָׁלַיִם, אֵין הַבַּיִת חָלוּט בָּהּ!

**William Davidson Edition - English:**
The Gemara asks: **And** is ownership of a house in **Jerusalem** transferred in **perpetuity** to the buyer after one year, in the manner of houses of walled cities? **But isn’t it taught** in a *baraita*: **Ten matters were stated with regard to Jerusalem,** one of which is that ownership of **a house** situated in Jerusalem is **not** transferred in **perpetuity** one year after its sale?


###### Arakhin 32b:4
[Arakhin 32b:4](https://torahapp.org/share/book/Arakhin/r/32b:4)

אָמַר רַבִּי יוֹחָנָן: כִּירוּשָׁלַיִם דְּמוּקֶּפֶת חוֹמָה מִימוֹת יְהוֹשֻׁעַ בִּן נוּן, וְלֹא כִּירוּשָׁלַיִם, דְּאִילּוּ יְרוּשָׁלַיִם אֵין הַבַּיִת חָלוּט בָּהּ, וְאִילּוּ הָכָא הַבַּיִת חָלוּט (בהן) [בָּהּ]. רַב אָשֵׁי אָמַר: לָאו אָמַר רַב יוֹסֵף תְּרֵי קָדֵשׁ הֲווֹ? הָכָא נָמֵי תְּרֵי יְרוּשָׁלַיִם הֲווֹ.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said:** The *tanna* means that ownership of a house may be transferred in perpetuity in any city that is **like Jerusalem,** i.e., **which is surrounded by a wall from the era of Joshua, son of Nun, but** the *halakha* with regard to such a city is **not like Jerusalem** itself, **since while** with regard to **Jerusalem,** ownership of **a house** inside it is **not** transferred in **perpetuity, here,** with regard to cities similar to Jerusalem, **a house in them** may be transferred in **perpetuity** to the buyer. **Rav Ashi said** a different answer: **Didn’t Rav Yosef say** in resolution of another difficulty: **There were two** places called **Kadesh? Here, too,** one can say that **there were two** places called **Jerusalem** in Judea, and the mishna is referring to the one where ownership of houses transfers in perpetuity.


###### Arakhin 32b:5
[Arakhin 32b:5](https://torahapp.org/share/book/Arakhin/r/32b:5)

תַּנְיָא, רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי: לָמָּה מָנוּ חֲכָמִים אֶת אֵלּוּ, שֶׁכְּשֶׁעָלוּ בְּנֵי הַגּוֹלָה מָצְאוּ אֵלּוּ וְקִידְּשׁוּם, אֲבָל רִאשׁוֹנוֹת בָּטְלוּ מִשֶּׁבָּטְלָה קְדוּשַּׁת הָאָרֶץ. קָסָבַר: קְדוּשָּׁה רִאשׁוֹנָה קִידְּשָׁה לִשְׁעָתָהּ, וְלֹא קִידְּשָׁה לֶעָתִיד לָבֹא.

**William Davidson Edition - English:**
§ With regard to the cities listed in the mishna, **it is taught** in a *baraita* that **Rabbi Yishmael, son of Rabbi Yosei,** says: **Why did the Sages count** specifically **these** cities as those walled since the days of Joshua, son of Nun? They counted them **because when the exiles ascended** to Eretz Yisrael from Babylonia, **they discovered these** cities **and sanctified them; but** the sanctity of the **first** walled cities **was nullified when the sanctity of the land was nullified** and the Jewish people were exiled. The Gemara notes: Apparently, Rabbi Yishmael, son of Rabbi Yosei, **holds** that the **initial consecration** of Eretz Yisrael in the days of Joshua **consecrated** it **for its time,** until the exile, **but did not consecrate** Eretz Yisrael **forever.**


###### Arakhin 32b:6
[Arakhin 32b:6](https://torahapp.org/share/book/Arakhin/r/32b:6)

וּרְמִינְהִי: אָמַר רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי: וְכִי אֵלּוּ בִּלְבַד הָיוּ? וַהֲלֹא כְּבָר נֶאֱמַר: ״שִׁשִּׁים עִיר כׇּל חֶבֶל אַרְגּוֹב... כׇּל אֵלֶּה עָרִים בְּצוּרוֹת״! אֶלָּא לָמָּה מָנוּ חֲכָמִים אֶת אֵלּוּ? שֶׁכְּשֶׁעָלוּ בְּנֵי הַגּוֹלָה מָצְאוּ אֵלּוּ וְקִידְּשׁוּם. קִידְּשׁוּם? הָא אָמְרִינַן דְּלָא צְרִיךְ לְקַדּוֹשִׁינְהוּ! אֶלָּא מְנָאוּם.

**William Davidson Edition - English:**
The Gemara asks: **But raise a contradiction** from another *baraita*: **Rabbi Yishmael, son of Rabbi Yosei, said: And were these** cities enumerated in the mishna the **only** walled cities from the days of Joshua? **But isn’t it already stated:** “There was not a city that we took not from them; **sixty cities, all the region of Argob…all these cities were fortified with high walls,** gates, and bars” (Deuteronomy 3:4–5)? **Rather, why did the Sages** specifically **count these** cities? They counted them **because when the exiles ascended** from Babylonia **they discovered these and sanctified them.** The Gemara interjects: Can the *baraita* really mean that they **sanctified them? But we say** later in the same *baraita* that **it is not necessary to sanctify** them. **Rather,** the *baraita* means that **they** found these cities and **counted them** in the mishna.


###### Arakhin 32b:7
[Arakhin 32b:7](https://torahapp.org/share/book/Arakhin/r/32b:7)

וְלֹא אֵלּוּ בִּלְבַד, אֶלָּא כֹּל שֶׁתַּעֲלֶה לְךָ מָסוֹרֶת בְּיָדְךָ מֵאֲבוֹתֶיךָ שֶׁמּוּקֶּפֶת חוֹמָה מִימוֹת יְהוֹשֻׁעַ בִּן נוּן — כׇּל מִצְוֹת הַלָּלוּ נוֹהֲגוֹת בָּהּ, מִפְּנֵי שֶׁקְּדוּשָּׁה רִאשׁוֹנָה קִידְּשָׁה לִשְׁעָתָהּ וְקִידְּשָׁה לֶעָתִיד לָבֹא!

**William Davidson Edition - English:**
The *baraita* continues: **And not only these; rather,** with regard to **any** city for **which you receive a tradition from your ancestors that it is surrounded by a wall from the days of Joshua, son of Nun, all these mitzvot** of walled cities **are observed in it, due to** the fact that the **initial consecration** of Eretz Yisrael **consecrated** it **for its time and consecrated** it **forever.** Evidently, Rabbi Yishmael, son of Rabbi Yosei, holds that the initial consecration of Eretz Yisrael is eternal.


###### Arakhin 32b:8
[Arakhin 32b:8](https://torahapp.org/share/book/Arakhin/r/32b:8)

אִיבָּעֵית אֵימָא: תְּרֵי תַּנָּאֵי וְאַלִּיבָּא דְּרַבִּי יִשְׁמָעֵאל, וְאִיבָּעֵית אֵימָא: חַד מִינַּיְיהוּ רַבִּי אֶלְעָזָר בַּר יוֹסֵי אַמְרַהּ, דְּתַנְיָא: רַבִּי אֶלְעָזָר בַּר יוֹסֵי אוֹמֵר: ״אֲשֶׁר לוֹא חוֹמָה״ — אַף עַל פִּי שֶׁאֵין לוֹ עַכְשָׁיו וְהָיָה לוֹ קוֹדֶם לָכֵן.

**William Davidson Edition - English:**
The Gemara responds: **If you wish, say** that this is a dispute between **two *tanna’im*, and** they disagree **with regard to** the opinion **of Rabbi Yishmael,** son of Rabbi Yosei. **And if you wish, say** instead that **one** of the *baraitot*, specifically the second one, was actually **said** by **Rabbi Elazar bar Yosei. As it is taught** in a *baraita* that **Rabbi Elazar bar Yosei says:** Since the verse states: **“Which has [*lo*] a wall,”** with *lo* written with an *alef*, according to which the verse may also be taken to mean: Which does not have a wall, this indicates that **even if** a city **does not have** a wall **now, but it had** a wall **before,** in the era of Joshua, son of Nun, it retains its status as a walled city.


###### Arakhin 32b:9
[Arakhin 32b:9](https://torahapp.org/share/book/Arakhin/r/32b:9)

מַאי טַעְמָא דְּמַאן דְּאָמַר: קְדוּשָּׁה רִאשׁוֹנָה קִידְּשָׁה לִשְׁעָתָהּ וְלֹא קִידְּשָׁה לֶעָתִיד לָבֹא? דִּכְתִיב: ״וַיַּעֲשׂוּ בְּנֵי הַגּוֹלָה הַשָּׁבִים מִן הַשְּׁבִי סוּכּוֹת וַיֵּשְׁבוּ בַסּוּכּוֹת כִּי לֹא עָשׂוּ מִימֵי יֵשׁוּעַ בִּן נוּן כֵּן בְּנֵי יִשְׂרָאֵל וְגוֹ׳ וַתְּהִי שִׂמְחָה גְּדוֹלָה מְאֹד״. אֶפְשָׁר בָּא דָּוִד וְלֹא עָשׂוּ סוּכּוֹת עַד שֶׁבָּא עֶזְרָא?

**William Davidson Edition - English:**
§ The Gemara asks: **What is the reasoning of the one who says** that the **initial consecration** of Eretz Yisrael **consecrated** it **for its time, but did not consecrate** it **forever? As** it is taught in a *baraita*: **It is written** with regard to the return from Babylonia: **“And all the congregation of those that were coming back out of the captivity made *sukkot*, and dwelt in *sukkot*, for since the days of Joshua, son of Nun,** unto that day **the children of Israel had not done so. And there was very great joy”** (Nehemiah 8:17). Now, is it **possible** that King **David came and** the Jews in his time and all subsequent generations **did not make *sukkot*, until Ezra came?**


###### Arakhin 32b:10
[Arakhin 32b:10](https://torahapp.org/share/book/Arakhin/r/32b:10)

אֶלָּא מַקִּישׁ בִּיאָתָם בִּימֵי עֶזְרָא לְבִיאָתָם בִּימֵי יְהוֹשֻׁעַ, מָה בִּיאָתָם בִּימֵי יְהוֹשֻׁעַ מָנוּ שְׁמִיטִּין וְיוֹבְלוֹת וְקִדְּשׁוּ עָרֵי חוֹמָה, אַף בִּיאָתָן בִּימֵי עֶזְרָא מָנוּ שְׁמִיטִּין וְיוֹבְלוֹת וְקִדְּשׁוּ עָרֵי חוֹמָה.

**William Davidson Edition - English:**
**Rather,** when the verse states: “For since the days of Joshua,” it means to **compare their arrival** in Eretz Yisrael **in the days of Ezra to their arrival in the days of Joshua: Just as** with regard to **their arrival in the days of Joshua, they counted Sabbatical** Years **and Jubilee** Years **and they sanctified walled cities, so too,** with regard to **their arrival in the days of Ezra, they counted Sabbatical** Years **and Jubilee** Years **and they sanctified walled cities.**


###### Arakhin 32b:11
[Arakhin 32b:11](https://torahapp.org/share/book/Arakhin/r/32b:11)

וְאוֹמֵר: ״וֶהֱבִיאֲךָ ה׳ אֱלֹהֶיךָ אֶל הָאָרֶץ אֲשֶׁר יָרְשׁוּ אֲבוֹתֶיךָ וִירִשְׁתָּהּ״, מַקִּישׁ יְרוּשָּׁתְךָ לִירוּשַּׁת אֲבוֹתֶיךָ — מָה יְרוּשַּׁת אֲבוֹתֶיךָ בְּחִידּוּשׁ כׇּל דְּבָרִים הַלָּלוּ, אַף יְרוּשָּׁתְךָ בְּחִידּוּשׁ כׇּל דְּבָרִים הַלָּלוּ.

**William Davidson Edition - English:**
**And** so it **says** with regard to the return of the Jews from exile: **“And the Lord your God will bring you into the land that your fathers possessed, and you shall possess it”** (Deuteronomy 30:5). The verse **compares your possession to the possession of your fathers: Just as the possession of your fathers** came **with the renewal of all these matters,** i.e., the Sabbatical Year and the Jubilee Year, and *terumot* and tithes, **so too your possession** comes **with the renewal of all these matters,** as the initial consecration was nullified.


###### Arakhin 32b:12
[Arakhin 32b:12](https://torahapp.org/share/book/Arakhin/r/32b:12)

וְאִידַּךְ? דִּבְעוֹ רַחֲמֵי עַל יֵצֶר דַּעֲבוֹדָה זָרָה, וּבַטְּלֵיהּ, וְאַגֵּין זְכוּתָא עֲלַיְיהוּ כִּי סוּכָּה.

**William Davidson Edition - English:**
The Gemara asks: **And** the *tanna* who maintains **the other** opinion, that the initial consecration of Eretz Yisrael is eternal, how does he interpret the verse in Nehemiah? The Gemara answers that when the verse states: “For since the days of Joshua,” this is not referring to actual *sukkot*; rather, the verse means **that** Ezra **prayed for mercy with regard to** the evil **inclination of idol worship and nullified it, and the merit** of his prayer **protected them like a *sukka*.**


###### Arakhin 32b:13
[Arakhin 32b:13](https://torahapp.org/share/book/Arakhin/r/32b:13)

וְהַיְינוּ דְּקָא קָפֵיד קְרָא עִילָּוֵיהּ דִּיהוֹשֻׁעַ, דִּבְכֹל דּוּכְתָּא כְּתִיב ״יְהוֹשֻׁעַ״, וְהָכָא כְּתִיב ״יֵשׁוּעַ״. בִּשְׁלָמָא מֹשֶׁה לָא בְּעָא רַחֲמֵי, דְּלָא הֲוָה זְכוּתָא דְּאֶרֶץ יִשְׂרָאֵל, אֶלָּא יְהוֹשֻׁעַ דַּהֲוָה לֵיהּ זְכוּתָא דְּאֶרֶץ יִשְׂרָאֵל, אַמַּאי לָא לִיבְעֵי רַחֲמֵי?

**William Davidson Edition - English:**
The Gemara adds: **And this is** the reason **that the verse criticizes Joshua** for not praying for the removal of this inclination himself. How is this criticism indicated in the verse? **As in every** other **place** in the Bible, his name **is written** as: **Yehoshua, and here it is written: Yeshua.** The Gemara explains why the verse singles out Joshua for criticism: **Granted, Moses,** the first leader of the Jewish people, **did not pray for mercy** that this inclination should be removed, **as** at the time **there was no merit of Eretz Yisrael; but Joshua, who had the merit of Eretz Yisrael, why didn’t he pray for mercy** that this inclination should be nullified?


###### Arakhin 32b:14
[Arakhin 32b:14](https://torahapp.org/share/book/Arakhin/r/32b:14)

וְהָא כְתִיב: ״אֲשֶׁר יָרְשׁוּ אֲבוֹתֶיךָ וִירִשְׁתָּהּ״! הָכִי קָאָמַר: כֵּיוָן דְּיָרְשׁוּ אֲבוֹתֶיךָ — יָרַשְׁתָּ אַתְּ.

**William Davidson Edition - English:**
The Gemara asks: **But** according to the opinion that the initial consecration was not nullified, **isn’t it written: “Which your fathers possessed and you shall possess it”?** This verse apparently indicates that it was necessary to sanctify Eretz Yisrael a second time. The Gemara answers: According to this opinion, **this** is what the verse **is saying: Since your fathers possessed** the land, **you** too **possess** it, and there is no need to sanctify it again.


###### Arakhin 32b:15
[Arakhin 32b:15](https://torahapp.org/share/book/Arakhin/r/32b:15)

וּמִי מָנוּ שְׁמִיטִּין וְיוֹבְלוֹת? הַשְׁתָּא מִשֶּׁגָּלוּ שֵׁבֶט רְאוּבֵן וְשֵׁבֶט גָּד וַחֲצִי שֵׁבֶט מְנַשֶּׁה בָּטְלוּ יוֹבְלוֹת, עֶזְרָא דִּכְתִיב בֵּיהּ ״כׇּל הַקָּהָל כְּאֶחָד אַרְבַּע רִבּוֹא אַלְפַּיִם וְשֵׁשׁ מֵאוֹת וְשִׁשִּׁים״ הֲוָה מָנֵי?

**William Davidson Edition - English:**
The *baraita* cited earlier teaches that the Jews began counting the Jubilee Year upon their return from exile. The Gemara asks: **But did they count Sabbatical** Years **and Jubilee** Years in the days of Ezra? **Now,** if **from** the time **that the tribe of Reuben and the tribe of Gad and half the tribe of Manasseh were exiled** (see I Chronicles 5:26) the counting of **Jubilee** Years was **nullified,** despite the fact that a majority of Jews lived in Eretz Yisrael, then in the time of **Ezra,** about **which it is written: “The whole congregation together was 42,360”** (Ezra 2:64), **would** they have **counted** Jubilee Years?


###### Arakhin 32b:16
[Arakhin 32b:16](https://torahapp.org/share/book/Arakhin/r/32b:16)

דְּתַנְיָא: מִשֶּׁגָּלוּ שֵׁבֶט רְאוּבֵן וְשֵׁבֶט גָד וַחֲצִי שֵׁבֶט הַמְנַשֶּׁה בָּטְלוּ יוֹבְלוֹת, שֶׁנֶּאֱמַר: ״וּקְרָאתֶם דְּרוֹר בָּאָרֶץ לְכׇל יֹשְׁבֶיהָ״, בִּזְמַן שֶׁכֹּל יוֹשְׁבֶיהָ עָלֶיהָ, וְלֹא בִּזְמַן שֶׁגָּלוּ מִקְצָתָן.

**William Davidson Edition - English:**
**As it is taught** in a *baraita*: **From** the time **that the tribe of Reuben and the tribe of Gad and half the tribe of Manasseh were exiled,** the counting of **Jubilee** Years was **nullified, as it is stated: “And you shall proclaim liberty throughout the land to all its inhabitants;** it shall be a Jubilee for you” (Leviticus 25:10), indicating that the *halakhot* of the Jubilee Year apply only **when all its inhabitants are in** Eretz Yisrael, **and not when some of them have been exiled.**


###### Arakhin 32b:17
[Arakhin 32b:17](https://torahapp.org/share/book/Arakhin/r/32b:17)

יָכוֹל הָיוּ עָלֶיהָ וְהֵן מְעוֹרָבִין, שֵׁבֶט בִּנְיָמִין בִּיהוּדָה וְשֵׁבֶט יְהוּדָה בְּבִנְיָמִין, יְהֵא יוֹבֵל נוֹהֵג? תַּלְמוּד לוֹמַר: ״לְכׇל יֹשְׁבֶיהָ״ — בִּזְמַן שֶׁיּוֹשְׁבֶיהָ כְּתִיקּוּנָן, וְלֹא בִּזְמַן שֶׁהֵן מְעוֹרָבִין!

**William Davidson Edition - English:**
The *baraita* continues: One **might** have thought that if all the Jews **were** living **in** Eretz Yisrael, **but they are intermingled,** e.g., **the tribe of Benjamin** is living **in** the portion of the tribe of **Judah, and the tribe of Judah in** the portion of the tribe of **Benjamin,** that the **Jubilee** Year **should be in effect.** Therefore, **the verse states: “To all its inhabitants,”** which teaches that the Jubilee Year applies only **when its inhabitants** are living **according to their** proper **arrangment, and not when they are intermingled.** How, then, could those who returned from exile have counted the Jubilee Years?


###### Arakhin 32b:18
[Arakhin 32b:18](https://torahapp.org/share/book/Arakhin/r/32b:18)

אָמַר רַב נַחְמָן בַּר יִצְחָק: מָנוּ יוֹבְלוֹת לְקַדֵּשׁ שְׁמִיטִּין.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said: They counted Jubilee** Years in order **to sanctify Sabbatical** Years. That is, at the end of every seven cycles of the Sabbatical Year they would count the fiftieth year as a Jubilee Year, so that the next Sabbatical cycle would begin in its proper time, in the fifty-first year. Nevertheless, the *halakhot* of the Jubilee Year were not in effect.