## Arakhin Daf 8b

###### Arakhin 8b:1
[Arakhin 8b:1](https://torahapp.org/share/book/Arakhin/r/8b:1)

״שְׁנֵים עָשָׂר״ — פִּתְחָהּ שְׁמוֹנָה.

**William Davidson Edition - English:**
If she said: I saw **twelve** impure days, i.e., I had a discharge of blood for twelve days, the **alleviation** of her state of uncertainty occurs after she experiences **eight** clean days, to account for the worst-case scenario that the first two days of discharge occurred on the last two of the eleven days of *ziva* and the other ten occurred on the seven days of her menstrual cycle and the three subsequent days. If so, she would have another eight days until the end of the full eighteen-day cycle, and when she next experiences a discharge it is the beginning of her new menstrual cycle.


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

״שְׁלֹשָׁה עָשָׂר״ — פִּתְחָהּ שִׁבְעָה.

**William Davidson Edition - English:**
If she said: I saw **thirteen** impure days, i.e., I had a discharge of blood for thirteen days, the **alleviation** of her state of uncertainty occurs after she experiences **seven** clean days, to account for the possibility that the first two days of discharge occurred on the last two of the eleven days of *ziva* and the others occurred on the seven days of her menstrual cycle and the four subsequent days. If so, she would be left with only seven more days until the end of the full eighteen-day cycle, and when she next experiences a discharge it is the beginning of her new menstrual cycle.


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

שֶׁאֵין פֶּתַח בְּטוֹעָה פָּחוֹת מִשִּׁבְעָה, וְלֹא יָתֵר עַל שִׁבְעָה עָשָׂר.

**William Davidson Edition - English:**
All this shows **that there is no alleviation of** a woman’s state of uncertainty if she had a discharge of blood and is **unsure** whether it was during her days of menstruation or during her days of *ziva* in **fewer than seven** clean days **and** in **no more than seventeen** clean days.


###### Arakhin 8b:4
[Arakhin 8b:4](https://torahapp.org/share/book/Arakhin/r/8b:4)

אֲמַר לֵיהּ רַב אַדָּא בַּר אַהֲבָה לְרַבָּה: לְמָה לִי כּוּלֵּי הַאי? תִּימְנֵי שִׁבְעָה וְתִשְׁתְּרֵי!

**William Davidson Edition - English:**
**Rav Adda bar Ahava said to Rabba: Why do I** need **all of these** clean days? **Let her count** a mere **seven** clean days **and be permitted** to her husband. Regardless of whether the bleeding occurred during her days of menstruation or during her days of *ziva*, a woman can immerse in a ritual bath and become ritually pure and permitted to her husband after a maximum of seven clean days.


###### Arakhin 8b:5
[Arakhin 8b:5](https://torahapp.org/share/book/Arakhin/r/8b:5)

אֲמַר לֵיהּ: לְתַקּוֹנַהּ לִידֵי נִדָּה וּפִתְחָהּ קָאָמְרִינַן.

**William Davidson Edition - English:**
Rabba **said to him: We say** that she must experience seventeen clean days only with regard **to setting her right concerning** her status as a **menstruating woman** and the **alleviation** of her state of uncertainty. It is true that a woman can always become permitted to her husband after seven clean days. The discussion in the mishna and *baraita* concerns the resolution of uncertainty about whether her next discharge of blood will render her a menstruating woman or a *zava*. This is significant because if she is menstruating she can become ritually pure and permitted to her husband after seven days even if none of them are clean days, whereas if the discharge occurred over one or two days during the eleven days of *ziva*, she becomes pure after one clean day; and if the bleeding lasts three days or more during that time, she must wait for seven clean days.


###### Arakhin 8b:6
[Arakhin 8b:6](https://torahapp.org/share/book/Arakhin/r/8b:6)

תָּנוּ רַבָּנַן: כׇּל הַטּוֹעוֹת זָבוֹת, מְבִיאוֹת קׇרְבָּן וְאֵינוֹ נֶאֱכָל, חוּץ מִפִּתְחָהּ שִׁבְעָה וּפִתְחָהּ שְׁמוֹנָה, שֶׁמְּבִיאוֹת קׇרְבָּן וְנֶאֱכָל.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita*: **All** women **who** experience a discharge of blood and **are unsure** whether it is during the days of menstruation or the days of *ziva* are considered ***zavot*.** Therefore, **they** must **bring** the **offering** of a *zava*, in case they have this status; **but it is not eaten** by the priests, due to the possibility they were not actually *zavot*. This is the case for all women, **except for** a woman who experiences a discharge for thirteen consecutive days, whose **alleviation** of her state of uncertainty occurs after **seven** clean days, **and** for a woman who experiences a discharge for twelve consecutive days, whose **alleviation** of her state of uncertainty occurs after **eight** clean days. In those two instances, the women **bring** the **offering** of a *zava* **and it is eaten** by the priests.


###### Arakhin 8b:7
[Arakhin 8b:7](https://torahapp.org/share/book/Arakhin/r/8b:7)

אַטּוּ כׇּל הַטּוֹעוֹת זָבוֹת? וְתוּ, יוֹם אֶחָד וּשְׁנֵי יָמִים בַּת אֵיתוֹיֵי קׇרְבָּן הִיא?

**William Davidson Edition - English:**
The Gemara asks: **Is that to say** that **all** women **who** experience a discharge of blood and **are unsure** whether it is during the days of menstruation or the days of *ziva* are considered ***zavot*?** It is in fact unknown whether they are menstruating or are *zavot*. **And furthermore,** is a woman who experienced a discharge for **one day or** for **two days fit** to **bring an offering?** Only a *zava* who experienced a discharge for three consecutive days is required to bring an offering.


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

אֶלָּא, כׇּל זָבוֹת הַטּוֹעוֹת מְבִיאוֹת קׇרְבָּן וְאֵינוֹ נֶאֱכָל, חוּץ מִפִּתְחָהּ שִׁבְעָה, וּפִתְחָהּ שְׁמוֹנָה, שֶׁמְּבִיאוֹת קׇרְבָּן וְנֶאֱכָל.

**William Davidson Edition - English:**
The Gemara answers: **Rather,** the *baraita* means that **all *zavot*,** i.e., women who experienced a discharge for three consecutive days, **who are unsure** whether their discharge took place during the seven days of menstruation or the eleven days of *ziva*, can become ritually pure after seven clean days, at which point they **bring an offering, but it is not eaten** by the priests. This, the *baraita* continues, is the case for all women **except for** a woman who experiences a discharge for thirteen consecutive days, whose **alleviation** of her state of uncertainty occurs after **seven** clean days, **and** for a woman who experiences a discharge for twelve consecutive days, whose **alleviation** of her state of uncertainty occurs after **eight** clean days. These women **bring** the **offering** of a *zava* **and it is eaten** by the priests.


###### Arakhin 8b:9
[Arakhin 8b:9](https://torahapp.org/share/book/Arakhin/r/8b:9)

**מַתְנִי׳** אֵין בִּנְגָעִים פָּחוֹת מִשָּׁבוּעַ אֶחָד, וְלֹא יָתֵר עַל שְׁלֹשָׁה שְׁבוּעוֹת.

**William Davidson Edition - English:**
**MISHNA:** There are symptoms of leprosy that a priest will immediately confirm to be ritually pure or ritually impure, and there are others for which the priest quarantines the leper in order to determine his status. **With regard to leprous marks, there is no** quarantine that is **less than one week and none greater than three weeks.**


###### Arakhin 8b:10
[Arakhin 8b:10](https://torahapp.org/share/book/Arakhin/r/8b:10)

**גְּמָ׳** פָּחוֹת מִשָּׁבוּעַ — נִגְעֵי אָדָם, וְלֹא יָתֵר עַל שְׁלֹשָׁה שְׁבוּעוֹת — נִגְעֵי בָתִּים.

**William Davidson Edition - English:**
**GEMARA:** When the mishna states that there is no period of quarantine **less than** one **week,** it is referring to **leprous marks** that affect **a person,** as the priest issues a definitive decision about leprous symptoms on an inflammation or a burn after one week (see Leviticus 13:18–28). When the mishna states: **And none greater than three weeks,** it is referring to **leprous marks** that affect **houses,** as there are instances when a definitive decision is rendered only after the house has been quarantined for three weeks.


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

אָמַר רַב פָּפָּא: ״צִדְקָתְךָ כְּהַרְרֵי אֵל״ — אֵלּוּ נִגְעֵי אָדָם, ״מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה״ — אֵלּוּ נִגְעֵי בָתִּים.

**William Davidson Edition - English:**
§ **Rav Pappa says:** In the phrase: **“Your benevolence is like the mighty mountains”** (Psalms 36:7), **these** acts of benevolence are referring to **leprous marks** that affect **a person.** When God punishes someone with benevolence, He afflicts the individual with leprous symptoms on his body that can be resolved in just one week. When the verse continues with the phrase, **“Your judgments are like the great deep,” these** judgments are referring to **leprous marks** that appear on **houses,** the status of which can take up to three weeks to be determined.


###### Arakhin 8b:12
[Arakhin 8b:12](https://torahapp.org/share/book/Arakhin/r/8b:12)

פְּשָׁטֵיהּ דִּקְרָא בְּמַאי כְּתִיב? אָמַר רַב יְהוּדָה: אִלְמָלֵא ״צִדְקָתְךָ כְּהַרְרֵי אֵל״ — מִי יוּכַל לַעֲמוֹד לִפְנֵי ״מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה״. רַבָּה אָמַר: ״צִדְקָתְךָ כְּהַרְרֵי אֵל״ — מִפְּנֵי שֶׁ״מִּשְׁפָּטֶיךָ תְּהוֹם רַבָּה״.

**William Davidson Edition - English:**
The Gemara asks: **To what does the plain meaning of** the aforementioned **verse refer? Rav Yehuda said** that the plain meaning of the verse is as follows: **If not** for the fact that **Your benevolence is like the mighty mountains, who could withstand Your judgments,** which are **like the great deep? Rabba says** the verse should be understood differently: **Your benevolence is like the mighty mountains, because Your judgments are like the great deep.**


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

בְּמַאי קָמִיפַּלְגִי? בִּדְרַבִּי אֶלְעָזָר וְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, דְּאִיתְּמַר: רַבִּי אֶלְעָזָר אָמַר: כּוֹבֵשׁ, רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אָמַר: נוֹשֵׂא.

**William Davidson Edition - English:**
The Gemara asks: **With regard to what** principle do Rav Yehuda and Rabba **disagree?** The Gemara answers that they disagree **with regard to** the dispute between **Rabbi Elazar and Rabbi Yosei, son of Rabbi Ḥanina,** about how God applies His attribute of “abundant in kindness” (Exodus 34:6) when He judges a person whose merits and sins are equal. **As it was stated** that **Rabbi Elazar says: He hides away** some sins and does not put them on the scale, thereby allowing the merits to outweigh the sins. **Rabbi Yosei, son of Rabbi Ḥanina, says: He lifts** the side of the scale that holds the sins so that the merits outweigh the sins.


###### Arakhin 8b:14
[Arakhin 8b:14](https://torahapp.org/share/book/Arakhin/r/8b:14)

רַבָּה כְּרַבִּי אֶלְעָזָר, וְרַב יְהוּדָה כְּרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא.

**William Davidson Edition - English:**
The Gemara explains the connection between the two disputes: **Rabba** holds **in accordance with** the opinion of **Rabbi Elazar,** and therefore he interprets the verse as saying that God is benevolent because He discards one’s judgments, i.e., sins, by throwing them to the great deep, thereby allowing his merits to outweigh his sins. **And Rav Yehuda** holds **in accordance with** the opinion of **Rabbi Yosei, son of Rabbi Ḥanina,** and therefore he interprets the verse to mean that God lifts the side of merits as high as the mighty mountains, and were it not for this act of benevolence no one could stand before God’s judgments, which are like the great deep.


###### Arakhin 8b:15
[Arakhin 8b:15](https://torahapp.org/share/book/Arakhin/r/8b:15)

**מַתְנִי׳** אֵין פּוֹחֲתִין מֵאַרְבָּעָה חֳדָשִׁים הַמְעוּבָּרִים בְּשָׁנָה, וְלֹא נִרְאָה יָתֵר עַל שְׁמוֹנָה. שְׁתֵּי הַלֶּחֶם אֵין נֶאֱכָלִין פָּחוֹת מִשְּׁנַיִם, וְלֹא יָתֵר עַל שְׁלֹשָׁה. לֶחֶם הַפָּנִים אֵין נֶאֱכָל פָּחוֹת מִתִּשְׁעָה, וְלֹא יָתֵר עַל אַחַד עָשָׂר.

**William Davidson Edition - English:**
**MISHNA:** **No fewer than four full** thirty-day **months** may be established **during** the course of **a year, and it did not seem** appropriate to establish **more than eight. The two loaves** that are brought to the Temple on *Shavuot* **are eaten** by the priests **not before the second and not after the third** day from when they were baked. **The shewbread is eaten not before the ninth** day from when it was baked, which is the situation in a regular week when the bread is baked on Friday and eaten on the following Shabbat; **and not after the eleventh** day, when the two Festival days of Rosh HaShana occur on Thursday and Friday, as the shewbread is baked on Wednesday and not eaten until the following Shabbat.


###### Arakhin 8b:16
[Arakhin 8b:16](https://torahapp.org/share/book/Arakhin/r/8b:16)

אִין קָטָן נִימּוֹל פָּחוֹת מִשְּׁמוֹנָה, וְלֹא יָתֵר עַל שְׁנֵים עָשָׂר.

**William Davidson Edition - English:**
**A minor boy is not circumcised before the eighth** day after his birth **and not after the twelfth** day. Normally a newborn is circumcised on his eighth day. If he was born during twilight, which an uncertain period of day or night, he is circumcised on what would be the eighth day of his birth if he is was born at night, which is the ninth day if he was born during the day. If he was born during twilight on Shabbat eve, the circumcision cannot be performed on Friday, as he might have been born on Shabbat and therefore Friday is only the seventh day. And the circumcision cannot be on Shabbat, as perhaps he was born on Friday and only circumcision performed on the eighth day overrides Shabbat. Therefore, it is postponed until after Shabbat. If two days of Rosh HaShana occur on Sunday and Monday, the circumcision is postponed until Tuesday, the twelfth day after birth.


###### Arakhin 8b:17
[Arakhin 8b:17](https://torahapp.org/share/book/Arakhin/r/8b:17)

**גְּמָ׳** מַאי ״לֹא נִרְאָה יָתֵר עַל שְׁמֹנָה״? אָמַר רַב הוּנָא: לֹא נִרְאָה לַחֲכָמִים לְעַבֵּר יָתֵר עַל שְׁמוֹנָה. מַאי שְׁנָא תִּשְׁעָה דְּלָא? אִם כֵּן

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **What** is the meaning of the statement of the mishna that **it did not seem** appropriate to establish **more than eight? Rav Huna says: It did not seem** appropriate **to the Sages to extend more than eight** months in a year and establish them as full, thirty-day months. The Gemara asks: **What is different** about **nine** months, in **that** the Sages **did not** deem it appropriate to establish that many full months in one year? Apparently, the Sages were concerned that **if so,** i.e., if there were that many full months,