## Arakhin Daf 3a

###### Arakhin 3a:1
[Arakhin 3a:1](https://torahapp.org/share/book/Arakhin/r/3a:1)

מַאי? לְאֵתוֹיֵי נָשִׁים, וְכִדְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: נָשִׁים חַיָּיבוֹת בְּמִקְרָא מְגִילָּה, שֶׁאַף הֵן הָיוּ בְּאוֹתוֹ הַנֵּס.

**William Davidson Edition - English:**
**what?** The Gemara answers: They serve **to add women, and** this is **in accordance with** the opinion of **Rabbi Yehoshua ben Levi. As Rabbi Yehoshua ben Levi says: Women are obligated in** the mitzva of **reading** the **Megilla, as they too were** participants **in that miracle.**


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

״הַכֹּל חַיָּיבִין בְּזִימּוּן״ — לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי נָשִׁים וַעֲבָדִים, דְּתַנְיָא: נָשִׁים מְזַמְּנוֹת לְעַצְמָן, וַעֲבָדִים מְזַמְּנִין לְעַצְמָן.

**William Davidson Edition - English:**
The Gemara asks: **What is added** by the ruling of the *baraita*: **Everyone is obligated to form a *zimmun*** and recite Grace after Meals as a group? The Gemara answers: The *baraita* serves **to add women and slaves. As it is taught** in a *baraita*: **Women form a *zimmun* for themselves and slaves form a *zimmun* for themselves.**


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

״הַכֹּל מִצְטָרְפִין לְזִימּוּן״ — לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי קָטָן הַיּוֹדֵעַ לְמִי מְבָרְכִין, דְּאָמַר רַב נַחְמָן: יוֹדֵעַ לְמִי מְבָרְכִין — מְזַמְּנִין עָלָיו.

**William Davidson Edition - English:**
The Gemara further inquires: **What is added** by the *baraita*: **Everyone is included in a *zimmun*?** This serves **to add a minor who knows to Whom** one **recites a blessing. As Rav Naḥman says:** A minor who **knows to Whom** one **recites a blessing is included in a *zimmun*.**


###### Arakhin 3a:4
[Arakhin 3a:4](https://torahapp.org/share/book/Arakhin/r/3a:4)

״הַכֹּל מִטַּמְּאִין בְּזִיבָה״ — לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי תִּינוֹק בֶּן יוֹמוֹ, דְּתַנְיָא: ״אִישׁ״ — מָה תַּלְמוּד לוֹמַר ״אִישׁ אִישׁ״? לְרַבּוֹת תִּינוֹק בֶּן יוֹם אֶחָד שֶׁמְטַמֵּא בְּזִיבָה, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
§ The Gemara asks: **What is added** by the clause in the mishna (*Zavim* 2:1): **Everyone becomes impure by** means of **a gonorrhea-like discharge [*ziva*]?** This serves **to add** that even **a day-old baby** who has such a discharge becomes impure. **As it is taught** in a *baraita*: It would have been sufficient for the verse to state: **A man. Why** does **the verse state:** “When **any man** has an issue out of his flesh, his issue is impure” (Leviticus 15:2)? This serves **to include a day-old baby** who has such a discharge, to teach **that** even **he becomes impure as** one who experiences ***ziva*.** This is **the statement of Rabbi Yehuda.**


###### Arakhin 3a:5
[Arakhin 3a:5](https://torahapp.org/share/book/Arakhin/r/3a:5)

רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר: אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר: ״וְהַזָּב אֶת זוֹבוֹ לַזָּכָר וְלַנְּקֵבָה״, ״לַזָּכָר״ — כֹּל שֶׁהוּא זָכָר, בֵּין קָטָן בֵּין גָּדוֹל, ״לַנְּקֵבָה״ — כֹּל שֶׁהִיא נְקֵבָה, בֵּין קְטַנָּה בֵּין גְּדוֹלָה. אִם כֵּן, מָה תַּלְמוּד לוֹמַר ״אִישׁ אִישׁ״? דִּבְּרָה תוֹרָה כִלְשׁוֹן בְּנֵי אָדָם.

**William Davidson Edition - English:**
**Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka, says** that this amplification **is not necessary,** as the verse **states: “And of them that have an issue, whether it be a male or a female”** (Leviticus 15:33). **“A male”** includes **anyone who is male, whether a small child or an adult; “a female”** includes **anyone who is female, whether a small child or an adult. If so, why** does **the verse state: “Any man”? The Torah spoke in the language of men,** i.e., this is a normal way to phrase the sentence, and therefore one should not derive a *halakha* from the extra word.


###### Arakhin 3a:6
[Arakhin 3a:6](https://torahapp.org/share/book/Arakhin/r/3a:6)

״הַכֹּל מִטַּמְּאִין בִּטְמֵא מֵת״ — לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי קָטָן; סָלְקָא דַּעְתָּךְ אָמֵינָא: ״אִישׁ אֲשֶׁר יִטְמָא וְלֹא יִתְחַטָּא״ — ״אִישׁ״ אִין, קָטָן לָא, קָא מַשְׁמַע לַן: ״וְעַל הַנְּפָשׁוֹת אֲשֶׁר הָיוּ שָׁם״.

**William Davidson Edition - English:**
The Gemara asks: **What is added** by the *baraita*: **Everyone becomes impure with impurity** imparted by **a corpse?** The *baraita* teaches it **to add a minor.** The Gemara elaborates: It might **enter your mind to say** that since the verse states: “But the **man that shall be impure and shall not purify himself”** (Numbers 19:20), one should derive from here that **a man,** i.e., an adult, **yes,** he becomes impure, but **a minor** does **not.** Therefore, the verse **teaches us** in the context of purification with purification water from impurity imparted by a corpse: “And sprinkle it upon the tent, and upon all the vessels, **and upon the persons that were there”** (Numbers 19:18). This indicates that all persons who were there became impure, regardless of age.


###### Arakhin 3a:7
[Arakhin 3a:7](https://torahapp.org/share/book/Arakhin/r/3a:7)

אֶלָּא, ״אִישׁ״ לְמַעוֹטֵי מַאי? לְמַעוֹטֵי קָטָן מִכָּרֵת.

**William Davidson Edition - English:**
The Gemara asks: **But** if so, **what** does the term “the **man”** serve **to exclude?** The Gemara answers: It serves **to exclude a minor from excision from the World-to-Come [*karet*],** which is mentioned in that verse: “That soul shall be cut off from the midst of the assembly, because he has defiled the Sanctuary of the Lord” (Numbers 19:20). In other words, the term “the man” serves to teach that if a minor becomes impure and then enters the Temple, he is not liable to receive *karet*.


###### Arakhin 3a:8
[Arakhin 3a:8](https://torahapp.org/share/book/Arakhin/r/3a:8)

״הַכֹּל מִטַּמְּאִין בִּנְגָעִים״ — לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי קָטָן. סָלְקָא דַּעְתָּךְ אָמֵינָא: ״אִישׁ צָרוּעַ״ כְּתִיב — אִישׁ אִין, קָטָן לָא, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara further asks: **What is added** by the ruling of the mishna (*Nega’im* 3:1): **Everyone becomes impure by** means of **leprous marks?** The Gemara answers: This serves **to add a minor.** As it might **enter your mind to say** that since **it is written** in the verse: “He is **a leprous man,** he is impure” (Leviticus 13:44), this is teaching that **a man,** i.e., an adult, **yes,** he does become impure, but **a minor** does **not.** Therefore, the *tanna* **teaches us** that a minor becomes impure by means of leprous marks.


###### Arakhin 3a:9
[Arakhin 3a:9](https://torahapp.org/share/book/Arakhin/r/3a:9)

וְאֵימָא הָכִי נָמֵי! אָדָם ״כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ״, מִכׇּל מָקוֹם.

**William Davidson Edition - English:**
The Gemara asks: **But** why not **say that** the *halakha* is **indeed so,** that a minor does not become impure by means of leprous marks? The Gemara answers that the verse states: **“When a person shall have in the skin of his flesh”** (Leviticus 13:2), to include all people, **in any case,** irrespective of age.


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

וְאֶלָּא ״אִישׁ״ לְמָה לִי? לְכִדְתַנְיָא: ״אִישׁ״ — אֵין לִי אֶלָּא אִישׁ, אִשָּׁה מִנַּיִן? כְּשֶׁהוּא אוֹמֵר ״וְהַצָּרוּעַ״ — הֲרֵי כָּאן שְׁנַיִם.

**William Davidson Edition - English:**
The Gemara asks: **But** in that case, **why do I** need the term: “He is a leprous **man”** (Leviticus 13:44)? The Gemara answers: It comes **for that which is taught** in a *baraita*: From the phrase “he is a leprous **man” I have** derived **only** a leprous **man. From where** is it derived that leprous marks also render **a woman** impure? **When** the subsequent verse **states: “And the leper** in whom the affliction is” (Leviticus 13:45), **there are two** individuals indicated **here,** male and female, as this verse did not need to restate: “And the leper,” since the subject of this clause was clear from the previous verse.


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

אִם כֵּן, מָה תַּלְמוּד לוֹמַר ״אִישׁ״? לָעִנְיָן שֶׁל מַטָּה — אִישׁ פּוֹרֵעַ וּפוֹרֵם, וְאֵין הָאִשָּׁה פּוֹרַעַת וּפוֹרֶמֶת.

**William Davidson Edition - English:**
**If so, what** is the meaning when **the verse states:** “A leprous **man”?** This is referring **to the matter of** the leper rending his clothes and letting his hair grow wild, which is stated in the verse **below:** “His clothes shall be rent, and the hair of his head shall go loose” (Leviticus 13:45). The verse therefore teaches that **a man** who is a leper **lets** his hair **grow and rends** his garments, **but a woman** who is a leper **does not let** her hair **grow and** does not **rend** her garments.


###### Arakhin 3a:12
[Arakhin 3a:12](https://torahapp.org/share/book/Arakhin/r/3a:12)

״הַכֹּל רוֹאִין אֶת הַנְּגָעִים״, ״הַכֹּל כְּשֵׁרִין לִרְאוֹת אֶת הַנְּגָעִים״ — לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי שֶׁאֵינוֹ בָּקִי בָּהֶן וּבִשְׁמוֹתֵיהֶן.

**William Davidson Edition - English:**
The Gemara asks: **What is added** by the ruling of the *baraita*: **Everyone may inspect leprous marks** in order to declare them pure or impure, and the clause of another *baraita*: **Everyone is fit to inspect leprous marks** in order to declare them pure or impure. The Gemara answers: These statements serve **to add** a priest who **is not expert in** distinguishing between **them,** the different types of leprous marks, **and in** identifying **their names.**


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

וְהָאָמַר מַר: אֵינוֹ בָּקִי בָּהֶן וּבִשְׁמוֹתֵיהֶן — אֵינוֹ רוֹאֶה אֶת הַנְּגָעִים! אָמַר רָבִינָא: לָא קַשְׁיָא, הָא דְּמַסְבְּרִי לֵיהּ וְסָבַר, הָא דְּמַסְבְּרִי לֵיהּ וְלָא סָבַר.

**William Davidson Edition - English:**
The Gemara asks: **But didn’t the Master say** that any priest who is **not expert in** distinguishing between **them and in** identifying **their names is not** authorized to **inspect the leprous marks** and make a decision with regard to them? **Ravina said:** This is **not difficult. This** statement, that the priest is fit, is referring to a situation **where** if **they explain to him he understands;** whereas **that** statement, that he is not fit, is referring to a case **where** even if **they explain to him he** still **does not understand.**


###### Arakhin 3a:14
[Arakhin 3a:14](https://torahapp.org/share/book/Arakhin/r/3a:14)

״הַכֹּל כְּשֵׁרִין לְקַדֵּשׁ״ — לְאֵתוֹיֵי מַאי? לְרַבִּי יְהוּדָה לְאֵתוֹיֵי קָטָן, וּלְרַבָּנַן לְאֵתוֹיֵי אִשָּׁה. דִּתְנַן: הַכֹּל כְּשֵׁרִין לְקַדֵּשׁ, חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן; רַבִּי יְהוּדָה מַכְשִׁיר בְּקָטָן, וּפוֹסֵל בְּאִשָּׁה וּבְאַנְדְּרוֹגִינוֹס.

**William Davidson Edition - English:**
§ The Gemara asks: **What is added** by the statement of the mishna (*Para* 5:4): **Everyone** is **fit to sanctify** the ashes of the red heifer, i.e., to pour the water over them? The Gemara answers that **according to Rabbi Yehuda** the statement serves **to add a minor, and according to the Rabbis,** who disqualify a minor, it serves **to add a woman. As we learned** in a mishna (*Para* 5:4): **Everyone is fit to sanctify** the ashes of the red heifer **except for a deaf-mute, an imbecile, and a minor. Rabbi Yehuda deems a minor fit, but deems a woman and a hermaphrodite,** who has both male and female characteristics, **unfit.**


###### Arakhin 3a:15
[Arakhin 3a:15](https://torahapp.org/share/book/Arakhin/r/3a:15)

״הַכֹּל כְּשֵׁירִין לְהַזּוֹת״ — לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי עָרֵל, וְכִדְרַבִּי אֶלְעָזָר, דְּאָמַר רַבִּי אֶלְעָזָר: עָרֵל שֶׁהִזָּה — הַזָּאָתוֹ כְּשֵׁרָה.

**William Davidson Edition - English:**
The Gemara asks: **What is added** by the statement of the mishna (*Para* 12:10): **Everyone is qualified to sprinkle** the purification waters on one who is ritually impure with impurity imparted by a corpse? The Gemara answers that this serves **to add one who is uncircumcised. And** this is **in accordance with** the opinion **of Rabbi Elazar, as Rabbi Elazar says:** If **one who is uncircumcised sprinkled** the purification water, **his sprinkling is valid.**


###### Arakhin 3a:16
[Arakhin 3a:16](https://torahapp.org/share/book/Arakhin/r/3a:16)

״הַכֹּל שׁוֹחֲטִין״ — לְאֵתוֹיֵי מַאי? חֲדָא לְאֵתוֹיֵי כּוּתִי, וַחֲדָא לְאֵתוֹיֵי יִשְׂרָאֵל מְשׁוּמָּד.

**William Davidson Edition - English:**
The Gemara asks: **What is added** by the ruling of the mishna (*Ḥullin* 2a, 15b): **Everyone slaughters?** The Gemara explains that the mishna teaches this **once to add a Samaritan** who slaughters, i.e., his slaughter is valid. **And** the **one** other mention of this serves **to add a Jew** who is **an apostate [*meshummad*].**


###### Arakhin 3a:17
[Arakhin 3a:17](https://torahapp.org/share/book/Arakhin/r/3a:17)

״הַכֹּל מַעֲלִין לְאֶרֶץ יִשְׂרָאֵל״ — לְאֵתוֹיֵי מַאי?

**William Davidson Edition - English:**
The Gemara further asks: **What is added** by the statement of the mishna (*Ketubot* 110b): **Everyone** can force others **to ascend to Eretz Yisrael,** i.e., one can compel his family and household to immigrate to Eretz Yisrael?