## Bartenura on Mishnah Arakhin Chapter 2

###### Bartenura on Mishnah Arakhin 2:1:1
[Bartenura on Mishnah Arakhin 2:1:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:1:1)

**אֵין בַּעֲרָכִין פָּחוּת מִסֶּלַע.** אֲפִלּוּ עָנִי שֶׁהֶעֱרִיךְ וְאֵין יָדוֹ מַשֶּׂגֶת אֵינוֹ נִדּוֹן בְּפָחוּת מִסֶּלַע, דִּכְתִיב (ויקרא כז) וְכָל עֶרְכְּךָ יִהְיֶה בְּשֶׁקֶל הַקֹּדֶשׁ, כָּל עֲרָכִין שֶׁאַתָּה מַעֲרִיךְ לֹא יִהְיוּ פְּחוּתִים מִשֶּׁקֶל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין בערכין פחות מסלע (there is no [amount of money] in Valuations less than a Sela)- even if a poor person who made a valuation (i.e., dedicated the value of a person or of an animal unfit for the altar) and he doesn’t have the means/he cannot afford, he is not judged for less than a Sela, as it is written (Leviticus 27:25): “All assessments shall be by the sanctuary weight, [the shekel being twenty gerahs],” all the valuations that you dedicate shall not be less than a shekel.


###### Bartenura on Mishnah Arakhin 2:1:2
[Bartenura on Mishnah Arakhin 2:1:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:1:2)

**וְלֹא יוֹתֵר עַל חֲמִשִּׁים.** דְּזֶהוּ גָדוֹל שֶׁבָּעֲרָכִים דִּכְתִיבֵי בַּפָּרָשָׁה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ולא יותר על חמשים – that this is the largest of the valuations that are written in the [Torah] portion [of Arakhin].


###### Bartenura on Mishnah Arakhin 2:1:3
[Bartenura on Mishnah Arakhin 2:1:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:1:3)

**נָתַן סֶלַע וְהֶעֱשִׁיר.** בֶּן עֶשְׂרִים שֶׁעֶרְכּוֹ חֲמִשִּׁים וְהָיָה עָנִי וְנָתַן סֶלַע בְּעֶרְכּוֹ, דְּעָנִי נִדּוֹן בְּהַשָּׂגַת יָדוֹ, וְהֶעֱשִׁיר, פָּטוּר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
נתן סלע והעשיר – someone twenty-years old whose valuation is fifty [Sela] but he was poor and gave a Selah for his valuation, for a poor person is judged by his financial means, and if he became rich, he is exempt.


###### Bartenura on Mishnah Arakhin 2:1:4
[Bartenura on Mishnah Arakhin 2:1:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:1:4)

**פָּחוֹת מִסֶּלַע.** נָתַן פָּחוֹת מִסֶּלַע:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
פחות מסלע – he gave less than a Sela.


###### Bartenura on Mishnah Arakhin 2:1:5
[Bartenura on Mishnah Arakhin 2:1:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:1:5)

**וְהֶעֱשִׁיר נוֹתֵן חֲמִשִּׁים.** דְּבִנְתִינָה קַמַּיְתָא לֹא יָצָא יְדֵי עֶרְכּוֹ וַעֲדַיִן עֶרְכּוֹ עָלָיו:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
והעשיר he gives fifty [Sela]. For the first giving did not fulfill his obligation of his valuation, and his valuation was still upon him [to fulfill].


###### Bartenura on Mishnah Arakhin 2:1:6
[Bartenura on Mishnah Arakhin 2:1:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:1:6)

**הָיוּ בְיָדָיו חָמֵשׁ סְלָעִים.** עָנִי בֶּן עֶשְׂרִים שֶׁהֶעֱרִיךְ עַצְמוֹ, וְהָיוּ לוֹ חָמֵשׁ סְלָעִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
היה בידיו חמש סלעים – a poor person twenty-years of age who valuated himself, and he had five Selas.


###### Bartenura on Mishnah Arakhin 2:1:7
[Bartenura on Mishnah Arakhin 2:1:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:1:7)

**רַבִּי מֵאִיר אוֹמֵר אֵינוֹ נוֹתֵן אֶלָּא אֶחָת.** דְּסָבַר רַבִּי מֵאִיר אוֹ נוֹתֵן כָּל הַחֲמִשִּׁים שֶׁעָלָיו אוֹ אֵינוֹ נוֹתֵן אֶלָּא שֶׁקֶל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
רבי מאיר אומר אינו נותן אלא אחת – for Rabbi Meir held that he should give all of the fifty [Sela] that is upon him or he doesn’t give anything but a Shekel.


###### Bartenura on Mishnah Arakhin 2:1:8
[Bartenura on Mishnah Arakhin 2:1:8](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:1:8)

**וַחֲכָמִים אוֹמְרִים נוֹתֵן כָּל מַה שֶּׁבְּיָדוֹ.** דִּקְרָא דִכְתִיב וְכָל עֶרְכְּךָ יִהְיֶה בְּשֶׁקֶל, לַפָּחוּת שֶׁבַּעֲרָכִין הוּא דַאֲתָא, שֶׁאֲפִלּוּ עָנִי שֶׁבָּעֲנִיִּים לֹא יִתֵּן פָּחוֹת. וּמִיהוּ הֵיכָא דְאִית לֵיהּ טְפֵי יָהֵיב, דִּכְתִיב (שם) עַל פִּי אֲשֶׁר תַּשִּׂיג. וַהֲלָכָה כַּחֲכָמִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
וחכמים אומרים נותן כל מהש שבידו – for the Biblical verse as it is written (Leviticus 27:25): “All assessments shall be made by the sanctuary weight,” to the least of the valuations he comes, for even if he is the poorest of the poor, he doesn’t give less. However, where he has more, he gives, as it is written (Leviticus 27:8): “according to what [the vower] can afford.” And the Halakha is according to the Sages.


###### Bartenura on Mishnah Arakhin 2:1:9
[Bartenura on Mishnah Arakhin 2:1:9](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:1:9)

**אֵין פֶּתַח בַּטּוֹעָה פָּחוּת מִשִּׁבְעָה.** אַיְדֵי דְאַיְרֵי בְאֵין בַּעֲרָכִין פָּחוּת וְלֹא יוֹתֵר, תָּנָא נַמִּי לְכָל הָנָךְ דְּאִית בְּהוּ אֵין פָּחוּת וְלֹא יוֹתֵר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין פתח בטועה פחות משבעה (there is no [re] opening for a woman who misses count [of her period] less than seven days) – since it (i.e., our Mishnah) speaks that there is nothing less in valuation and nothing more, it also teaches in the Mishnah for all things that have no less and no more.


###### Bartenura on Mishnah Arakhin 2:1:10
[Bartenura on Mishnah Arakhin 2:1:10](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:1:10)

**פֶּתַח.** תְּחִלַּת נִדּוּת. שֶׁדִּין נִדָּה דְאוֹרַיְתָא הוּא. אִם הִתְחִילָה וְרָאֲתָה הַיּוֹם, מוֹנָה שִׁשָּׁה וְהוּא. רָאֲתָה שְׁנַיִם, מוֹנָה חֲמִשָּׁה וְהֵם. רָאֲתָה שְׁלֹשָׁה, מוֹנָה אַרְבָּעָה וְהֵם. [וַאֲפִלּוּ] רָאֲתָה כָל שִׁבְעָה וּפָסְקָה לָעֶרֶב, טוֹבֶלֶת וּמְשַׁמֶּשֶׁת. וּמִיּוֹם שְׁבִיעִי וָאֵילָךְ הָוְיָן יְמֵי זִיבָה אַחַד עָשָׂר יוֹם, שֶׁאִם רָאֲתָה בָהֶן יוֹם אֶחָד אוֹ שְׁנַיִם שׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם וְטוֹבֶלֶת. וְאִם רָאֲתָה בָהֶן שְׁלֹשָׁה רְצוּפִים, הַוְיָא זָבָה גְדוֹלָה שֶׁטְּעוּנָה שִׁבְעָה נְקִיִּים וְקָרְבָּן. וְאִם מָשְׁכוּ יְמֵי זִיבָה חֹדֶשׁ אוֹ שָׁנָה, אֵינָהּ חוֹזֶרֶת לִתְחִלַּת נִדּוּת עַד שֶׁתֵּשֵׁב שִׁבְעָה נְקִיִּים. וּכְשֶׁיָּשְׁבָה שִׁבְעָה נְקִיִּים וְרָאֲתָה, הַוְיָא תְחִלַּת נִדָּה וּמוֹנָה שִׁשָּׁה וְהוּא, וְחוֹזֶרֶת לְעִנְיָנָהּ כְּכָל הַמְפֹרָשׁ. וְאִם לֹא רָאֲתָה בְאוֹתָן אַחַד עָשָׂר יוֹם שְׁלֹשָׁה רְצוּפִים, אֵינָהּ זָבָה. וּכְשֶׁתִּרְאֶה אַחֲרֵיהֶן, בֵּין שֶׁהִיא רוֹאָה סָמוּךְ בֵּין שֶׁהִרְחִיקָה רְאִיָּתָהּ הָוֵי תְחִלַּת נִדָּה. וַאֲפִלּוּ תִרְאֶה שְׁלֹשָׁה רְצוּפִים, אֵינָהּ מוֹנָה אֶלָּא אַרְבָּעָה וְהֵם, שֶׁאֵין יְמֵי זוֹב אֶלָּא אוֹתָן אַחַד עָשָׂר יוֹם שֶׁבֵּין סוֹף נִדּוּת זֶה לִתְחִלַּת נִדּוּת הַבָּא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
פתח – the beginning of menstruant women/Niddot. That the law of the menstruant woman is from the Torah, if she began and saw it (i.e., menstrual blood) today, she counts six [days] and that day. If she saw it (i.e., menstrual blood) two days, she counts five [days] and those [two days]. If she saw it (i.e., menstrual blood) three [days], she counts four [days] and those [three days]. [And even] if she saw it (i.e., menstrual blood] all seven [days] and it stopped by the evening, she immerses [in a Mikveh] and she has conjugal relations. But from the seventh day and further they are the days of protracted menstruation/vaginal bleeding/Y’mei Zivah [which are] eleven days, for if she saw it (i.e., menstrual blood) on them one day or two days, she observes a day for day [without blood flow before she immerses in the ritual bath to regain ritual purity], and if she saw it (i.e., vaginal bleeding) for three consecutive days, she is a woman who experienced a flow of menstrual-type blood that requires seven clean days and a sacrificial offering. But if the days of her seeing a flow of menstrual-type blood over a month or [even] a year, she does not return to the beginning of the menstruant women until she sits seven clean days. But when she has sat seven clean [days] and saw it, that is the beginning of her menstrual period and she counts six [days] and it (i.e., that day), and returns to her matters as everything has been explained. But if she did not see on those eleven days three consecutive days [of menstrual-type blood], she is not a Zavah/a woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding. But if she sees it (i.e., menstrual blood) after them, whether she sees it whether adjacent to or whether she has been distanced from it, it is the beginning of the menstrual cycle of a menstruant woman. Even if she sees it (i.e., blood) for three consecutive [days], she does not count other than four [days] and those [three days], for the days of Zivah/days of protracted vaginal bleeding are not other than those eleven days that are between the end of this menstrual period to the beginning of the next menstrual cycle.


###### Bartenura on Mishnah Arakhin 2:1:11
[Bartenura on Mishnah Arakhin 2:1:11](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:1:11)

**אֵין פֶּתַח בַּטּוֹעָה פָּחוּת מִשִּׁבְעָה.** טוֹעָה [שֶׁרָאֲתָה] הַיּוֹם וְאֵינָהּ יוֹדַעַת אִם בִּימֵי נִדּוּתָהּ עוֹמֶדֶת, אוֹ בְאוֹתָן אַחַד עָשָׂר יוֹם שֶׁל יְמֵי זוֹב, אֵינָהּ חוֹזֶרֶת לְפֶתַח נִדּוּתָהּ בְּפָחוֹת מִשִּׁבְעָה נְקִיִּים וְלֹא יוֹתֵר עַל שִׁבְעָה עָשָׂר נְקִיִּים. כֵּיצַד, טוֹעָה שֶׁאָמְרָה יוֹם אֶחָד טָמֵא רָאִיתִי הַיּוֹם, וְאֵינָהּ יוֹדַעַת אִם בִּימֵי נִדּוּת הִיא וּצְרִיכָה לִמְנוֹת שִׁשָּׁה וְהוּא, אִם בְּאוֹתָן אַחַד עָשָׂר יוֹם שֶׁל יְמֵי זִיבָה וְאֵינָהּ צְרִיכָה לִשְׁמֹר, אֶלָּא יוֹם כְּנֶגֶד יוֹם, פִּתְחָהּ שִׁבְעָה עָשָׂר, שֶׁאִם לֹא תִרְאֶה עַד לְאַחַר שִׁבְעָה עָשָׂר יוֹם לְבַד מִיּוֹם זֶה, חוֹזֶרֶת לְפֶתַח נִדּוּתָהּ. דְּאִם יוֹם זֶה שֶׁרָאֲתָה תְּחִלַּת יְמֵי זִיבָה הוּא, כֵּיוָן שֶׁכָּלוּ אַחַד עָשָׂר שָׁלְמוּ יְמֵי זִיבָה וְהִרְחִיקָה רְאִיָּתָהּ שֶׁלֹּא רָאֲתָה עַד לְאַחַר שִׁבְעָה עָשָׂר וּתְחִלַּת נִדָּה הִיא. וַאֲפִלּוּ אִם תֹּאמַר שֶׁיּוֹם זֶה תְּחִלַּת נִדָּה הוּא, אַף עַל פִּי כֵן יָצְתָה מִימֵי הַזּוֹב לְסוֹף יוֹם שִׁבְעָה עָשָׂר לְבַד מִיּוֹם זֶה. אֲבָל אִם תִּרְאֶה יוֹם שִׁבְעָה עָשָׂר לֹא יָצְאָה מִן הַסָּפֵק אִם יוֹם נִדָּה הוּא אוֹ יוֹם זִיבָה הוּא, דְּיֵשׁ לוֹמַר שֶׁמָּא יוֹם זֶה שֶׁרָאֲתָה תְּחִלַּת יְמֵי נִדָּה הֲוָה, וְיוֹם שִׁבְעָה עָשָׂר שֶׁרָאֲתָה בּוֹ, סוֹף אַחַד עָשָׂר שֶׁבֵּין נִדָּה לְנִדָּה הוּא, אוֹ שֶׁמָּא יוֹם רִאשׁוֹן מִימֵי הַזּוֹב הוּא, וּכְשֶׁכָּלוּ אַחַד עָשָׂר יָצְתָה מִימֵי הַזּוֹב, וְיוֹם שִׁבְעָה עָשָׂר שֶׁרָאֲתָה בוֹ תְּחִלַּת נִדָּה הִיא. וְכָל שֶׁכֵּן אִם תִּרְאֶה קֹדֶם יוֹם שִׁבְעָה עָשָׂר, שֶׁלֹּא יָצְאָה מִן הַסָּפֵק. וְכָל זְמַן שֶׁתְּהֵא בִּסְפֵקָהּ זוֹ, מְקֻלְקֶלֶת הִיא, שֶׁלְּעוֹלָם נַחְמִיר עָלֶיהָ מִסָּפֵק. שֶׁכְּשֶׁתִּרְאֶה יוֹם אֶחָד, נֹאמַר תְּחִלַּת נִדָּה הִיא וּצְרִיכָה שִׁשָּׁה וְהוּא. וּכְשֶׁתִּרְאֶה שְׁלֹשָׁה רְצוּפִים, נֹאמַר יְמֵי זוֹב הֵן וּצְרִיכָה שִׁבְעָה נְקִיִּים וְקָרְבָּן. אֲבָל לְאַחַר שִׁבְעָה עָשָׂר אֵין לְהַחֲמִיר, דְּוַדַּאי תְּחִלַּת נִדָּה הִיא, וַאֲפִלּוּ תִרְאֶה שְׁלֹשָׁה יָמִים רְצוּפִים תִּמְנֶה אַרְבָּעָה וְהֵם וְטוֹבֶלֶת וּטְהוֹרָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין פתח בטועה פחות משבעה – an [errant] woman [who misses count] [that she saw it (i.e., blood)] today and does not know if it she is standing in the days of her menstrual period or , or in those eleven days of the days of vaginal blood flow, she does not return to the opening of her menstrual cycle with less than seven clean days and not more than seventeen clean [days]. How so? If she was errant when she said one day: “I saw ritual impurity today,” and she doesn’t know if it is the period of her menstrual cycle and she needs to count six [days] and it (i.e., that day), [or] if in those eleven days, and she doesn’t need to observe a day for a day (i.e., wait until only one day has passed, a day for a day, without blood flow before she immerses herself in a ritual bath to regain ritual purity), if is less than seventeen, that if she didn’t see it (i.e., blood) until after the seventh day other than this day, she returns to the opening of her menstrual cycle. For if this day that she first saw it (i.e., blood) were the days of vaginal flow, because he eleven days were finished, the days of vaginal flow were completed and her observation of it (i.e., blood) was distanced that she did not see it until after seventeen days, and it is the beginning of her menstrual period. But even if she would say that this day is the beginning of her menstrual period, nevertheless, she left from the days of her vaginal flow at the end of seventeen days except for this day. But if she saw it (i.e., blood) on the seventeenth day, she did not leave from doubt if this is the day of her menstrual period or the day of her vaginal flow, for one could say that perhaps this day that she saw it (i.e., blood) first were the days of her menstrual period, and the seventeenth day that she saw it (i.e., blood) was the end of the eleven days between one menstrual period to another menstrual period, or perhaps the first day of the days of vaginal flow, and when the eleven days are completed, she has left from the days of flux , and the seventh day on which she saw it was the beginning of her menstrual period. And all the more so, if she saw it (i.e., blood) prior to the seventeenth day, that she did not depart from doubt. And all the while that she is in this doubt, she is disgraced, for always we will be strict upon her [status] from doubt. For when she sees it (i.e., blood) one day, it will be said that it is the beginning of her menstrual period and requires six [days] and it. And if she sees it (i.e., blood) on three consecutive days, it will be said that they are the days of vaginal flow and that she requires seven clean [days] and a sacrificial offering, but after seventeen days, one cannot be stringent, for it is certainly the beginning of her menstrual period and even if she should see [blood] on three consecutive days, she should count four [days] and those [three] and she immerses in a ritual bath and is ritually pure.


###### Bartenura on Mishnah Arakhin 2:1:12
[Bartenura on Mishnah Arakhin 2:1:12](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:1:12)

**אֵין בַּנְּגָעִים פָּחוּת מִשָּׁבוּעַ אֶחָד.** לְהֶסְגֵּר. דְּיֵשׁ בְּנִגְעֵי אָדָם שֶׁנִּבְרָרִים לְשָׁבוּעַ אֶחָד אִם לְטַהֵר אִם לַחְלֹט:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין בנגעים פחות משבוע אחד – for there are in the plagues that afflict a human that are made evident for one week if to [declare] ritually pure or to declare a person a leper.


###### Bartenura on Mishnah Arakhin 2:1:13
[Bartenura on Mishnah Arakhin 2:1:13](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:1:13)

**וְלֹא יוֹתֵר עַל שְׁלֹשָׁה שָׁבוּעוֹת.** נִגְעֵי בָתִּים. דְּתַנְיָא בְתוֹרַת כֹּהֲנִים, מִנַּיִן שֶׁאִם עָמַד בְּעֵינָיו בְּשָׁבוּעַ רִאשׁוֹן וּבְשָׁבוּעַ שֵׁנִי שֶׁחוֹלֵץ וְקוֹצֶה וְטָח וְנוֹתֵן לוֹ שָׁבוּעַ שְׁלִישִׁי, תַּלְמוּד לוֹמַר (ויקרא יד) וּבָא הַכֹּהֵן וְאִם בֹּא יָבֹא כוּ':

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ולא יותר על שלשה שבועות – the plagues that afflict houses, as is taught in a Baraita in Torat Kohanim (i.e., the Sifra – also see Tractate Negaim, Chapter 3, Mishnah 8): from where do we know that if he stood unaltered during the first week, and during the second week, that he tears out [the leprous stone] and scrape [the wall] and plaster and he gives him the third week, as the inference teaches us (Leviticus 14:44,48): “The priest shall come to examine….if however, the priest comes [and sees that the plague has not spread in the house after the house was replastered].”


###### Bartenura on Mishnah Arakhin 2:2:1
[Bartenura on Mishnah Arakhin 2:2:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:2:1)

**אֵין פּוֹחֲתִין מֵאַרְבָּעָה חֳדָשִׁים מְעֻבָּרוֹת.** שֶׁל שְׁלֹשִׁים יוֹם לְשָׁנָה. דְּלֹא עָבְדִינַן טְפֵי מִשְּׁמֹנָה חֲסֵרִים. אֲבָל שְׁמֹנָה חֲסֵרִים עָבְדִינַן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין פוחתין מארבעה חדשים מעוברות – of thirty days for the year. For we don’t make more than eight months as defective/deficient (i.e., that they have only 29 days). But eight deficient ones we make [in the calendar].


###### Bartenura on Mishnah Arakhin 2:2:2
[Bartenura on Mishnah Arakhin 2:2:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:2:2)

**וְלֹא נִרְאֶה יוֹתֵר עַל שְׁמֹנָה.** כְּלוֹמַר, וְלֹא נִרְאֶה לַחֲכָמִים לְעַבֵּר בְּשָׁנָה יוֹתֵר עַל שְׁמֹנָה חֳדָשִׁים. שֶׁחָדְשָׁהּ שֶׁל לְבָנָה עֶשְׂרִים וְתִשְׁעָה יוֹם וָחֵצִי, וּשְׁתֵּי יְדוֹת שָׁעָה, וְשִׁבְעִים וּשְׁלֹשָׁה חֲלָקִים, הֲרֵי לִשְׁנֵי חֳדָשִׁים חֲמִשִּׁים וְתִשְׁעָה יָמִים, חֹדֶשׁ אֶחָד מֵעֶשְׂרִים וְתִשְׁעָה, וְחֹדֶשׁ אֶחָד מִשְּׁלֹשִׁים יוֹם. חֹדֶשׁ שֶׁל עֶשְׂרִים וְתִשְׁעָה הוּא חָסֵר, וְחֹדֶשׁ שֶׁל שְׁלֹשִׁים קָרוּי מָלֵא אוֹ מְעֻבָּר. וּבְדִין הָיָה שֶׁיִּהְיוּ כָּל חָדְשֵׁי הַשָּׁנָה אֶחָד מָלֵא וְאֶחָד חָסֵר, אֶלָּא מִפְּנֵי יִתְרוֹת הַשְּׁתֵּי יְדוֹת שָׁעָה וְשִׁבְעִים וּשְׁלֹשָׁה חֲלָקִים שֶׁיֵּשׁ בְּכָל חֹדֶשׁ וְחֹדֶשׁ, צְרִיכִים פְּעָמִים לַעֲשׂוֹת שְׁמֹנָה חֳדָשִׁים מֵחָדְשֵׁי הַשָּׁנָה מְלֵאִים וְאַרְבָּעָה חֲסֵרִים, פְּעָמִים שְׁמֹנָה חֲסֵרִים וְאַרְבָּעָה מְלֵאִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ולא נראה יותר על שמונה – meaning to say, and it doesn’t appear to the Sages to complement a month by assigning to it an additional day for more than eight months. For the “renewal” of the moon (i.e., the time that the moon takes to go around the planet earth between each beginning of the moon’s first quarter) is twenty-nine and one-half days and two-thirds of an hour and seventy-three parts (i.e., 793/1080 parts). For every two months has fifty-nine days, one month from twenty-nine days and one month from thirty days. The month of twenty-nine [days] is defective/deficient, and the month of thirty [days] is called full or “pregnant.” And according to law, it was that all of the months of the year, one would be “full,” and the other would be “deficient,” but because of the difference of the two-thirds by an hour and seventy-three parts, that there are in each and every month, sometimes, it is necessary to make eight months from the year as full and four deficient, and sometimes eight months are deficient and four are full/complete.


###### Bartenura on Mishnah Arakhin 2:2:3
[Bartenura on Mishnah Arakhin 2:2:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:2:3)

**אֵין פָּחוּת מִשְּׁנַיִם.** לְיוֹם שֵׁנִי לַאֲפִיָּתָן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין פחות משנים – to the second day of their being baked.


###### Bartenura on Mishnah Arakhin 2:2:4
[Bartenura on Mishnah Arakhin 2:2:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:2:4)

**וְלֹא יוֹתֵר עַל שְׁלֹשָׁה.** וְיוֹם שְׁלִישִׁי לַאֲפִיָּתָן נֶאֱכָלִין, וְתוּ לֹא. כֵּיצַד, חָל יוֹם טוֹב שֶׁל עֲצֶרֶת בְּאֶחָד בְּשַׁבָּת, נֶאֱפוֹת בְּעֶרֶב שַׁבָּת, שֶׁאֵין אֲפִיָּתָן דּוֹחָה לֹא שַׁבָּת וְלֹא יוֹם טוֹב, וְנֶאֱכָלוֹת בְּיוֹם טוֹב לְאַחַר תְּנוּפָתָן, דְּהַיְנוּ לְיוֹם שְׁלִישִׁי. וּכְשֶׁחָל עֲצֶרֶת בִּשְׁאָר יְמֵי שָׁבוּעַ, נֶאֱפוֹת בְּעֶרֶב יוֹם טוֹב וְנֶאֱכָלוֹת בְּיוֹם טוֹב שֶׁהוּא שֵׁנִי לַאֲפִיָּתָן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ולא יותר על שלשה – and on the third day of their being baked, they are consumed, but not beyond that. How so? If the Festival of Atzeret/Shavuot occurs on Sunday, they are baked on Friday, for their baking does not supersede neither the Sabbath nor the Festival, and they are consumed after they are waved, that is, on the third day. But when Atzeret/Shavuot occurs on the rest of the days of the week, they are baked on the eve of the Festival and consumed on the Festival which is the second [day] from their being baked.


###### Bartenura on Mishnah Arakhin 2:2:5
[Bartenura on Mishnah Arakhin 2:2:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:2:5)

**לֶחֶם הַפָּנִים נֶאֱכָל אֵין פָּחוּת מִתִּשְׁעָה.** שֶׁהוּא נֶאֱפֶה בְעֶרֶב שַׁבָּת וְנֶאֱכָל לְשַׁבָּת אַחֶרֶת שֶׁהוּא יוֹם תְּשִׁיעִי לַאֲפִיָּתוֹ. חָלוּ שְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה לִהְיוֹת בַּחֲמִישִׁי בְּשַׁבָּת וְשִׁשִּׁי בְּשַׁבָּת, אוֹפִין לֶחֶם הַפָּנִים בִּרְבִיעִי בְּשַׁבָּת, וּמְסַדְּרִים אוֹתוֹ עַל הַשֻּׁלְחָן בְּשַׁבָּת, וְנֶאֱכָל לְשַׁבָּת שְׁנִיָּה שֶׁהוּא יוֹם אַחַד עָשָׂר לַאֲפִיָּתוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לחם פנים נאכל אין פחות מתשעה – which is baked on the Eve of the Sabbath (i.e., Friday) and eaten on the next Sabbath which is nine days from their being baked. If the two Festival days of Rosh Hashanah occur on Thursday and Friday of that week, they bake the shewbread on the Wednesday of that week, and arrange it on the table on Shabbat, but it is eaten on the second Shabbat which is the eleventh day from their having been baked.


###### Bartenura on Mishnah Arakhin 2:2:6
[Bartenura on Mishnah Arakhin 2:2:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:2:6)

**וְלֹא יָתֵר עַל שְׁנֵים עָשָׂר.** כֵּיצַד, נוֹלַד בֵּין הַשְּׁמָשׁוֹת שֶׁל עֶרֶב שַׁבָּת, אֵינוֹ נִמּוֹל בְּשַׁבָּת, דְּשֶׁמָּא תְשִׁיעִי הוּא. דְּבֵין הַשְּׁמָשׁוֹת סְפֵק יוֹם סְפֵק לַיְלָה, וְאִם יוֹם הוּא נִמְצָא שַׁבָּת יוֹם תְּשִׁיעִי, וּמִילָה שֶׁלֹּא בִזְמַנָּהּ אֵינָהּ דּוֹחָה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. וְאִם חָלוּ שְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה אַחַר אוֹתָהּ שַׁבָּת, אֵינוֹ נִמּוֹל עַד יוֹם שְׁלִישִׁי שֶׁהוּא שְׁנֵים עָשָׂר לְלֵידָתוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ולא יותר על שנים עשר – How so? If a male child is born at twilight of the Eve of the Sabbath (i.e., late afternoon on Friday just prior to the onset of the Sabbath), he is not circumcised on the Sabbath (of the next week), for perhaps it might be the ninth day (instead of the eighth day). For the twilight period is doubtfully day and doubtfully night. But if it is day, it would mean that the Sabbath is the ninth day, but circumcision that is not at its appropriate time does not supersede either the Sabbath or the Festival Dy. But if the two Festival Days of Rosh Hashanah occurred after that Sabbath, he is not circumcised until Tuesday, which is twelve days from his birth.


###### Bartenura on Mishnah Arakhin 2:3:1
[Bartenura on Mishnah Arakhin 2:3:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:3:1)

**אֵין פּוֹחֲתִין מֵעֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ.** בְּמַסֶּכֶת סֻכָּה פֶּרֶק הֶחָלִיל [דַּף נג] הֵן מְפֹרָשִׁים. וְהָא דִתְנַן וְלֹא מוֹסִיפִין עַל אַרְבָּעִים וּשְׁמֹנֶה, לָאו דַּוְקָא, דְּזִמְנִין דְּמוֹסִיפִין עַד שִׁבְעָה וַחֲמִשִּׁים תְּקִיעוֹת, כְּשֶׁחָל עֶרֶב פֶּסַח לִהְיוֹת בְּשַׁבָּת, וּמִשּׁוּם דְּלֹא שְׁכִיחַ כֻּלֵּי הַאי לָא חֲשִׁיב לֵיהּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין פוחתין מעשרים ואחת תקיעות במקדש (see parallel Mishnah with this information in Tractate Sukkah, Chapter 5, Mishnah 5) - in the Tractate Sukkah, Chapter “HeKhalil”/The Flute [53b] they are explained. But it is taught in the Mishnah: “But they do not sound more than forty-eight,” not exactly, for sometimes, they add up until seventy-five blasts of the Shofar when the eve of Passover falls/occurs on Shabbat, and because it is not all that frequent, it is not considered.


###### Bartenura on Mishnah Arakhin 2:3:2
[Bartenura on Mishnah Arakhin 2:3:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:3:2)

**שְׁנֵי נְבָלִים.** לִשְׁנֵי לְוִיִּם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין פוחתין משני נבלים – for two Levites [when they sing over the sacrifice].


###### Bartenura on Mishnah Arakhin 2:3:3
[Bartenura on Mishnah Arakhin 2:3:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:3:3)

**וְלֹא מוֹסִיפִים עַל שִׁשָּׁה.** לֹא אִתְפָּרֵשׁ טַעֲמָא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ולא מוסיפין על ששה – but the reason is not given.


###### Bartenura on Mishnah Arakhin 2:3:4
[Bartenura on Mishnah Arakhin 2:3:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:3:4)

**חֲלִילִין.** מִין כְּלִי זֶמֶר שֶׁקּוֹלוֹ נִשְׁמָע לְמֵרָחוֹק. צלמילי"ש בְּלַעַ"ז, וּבַעֲרָבִי מזמאר"י:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
חלילין – a kind of musical instrument whose sound can be heard from afar, TZALAMILISH in the foreign tongue and MIZMORI in Arabic.


###### Bartenura on Mishnah Arakhin 2:3:5
[Bartenura on Mishnah Arakhin 2:3:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:3:5)

**וְלֹא מוֹסִיפִין עַל שְׁנֵים עָשָׂר.** כְּנֶגֶד שְׁנֵים עָשָׂר יוֹם בַּשָּׁנָה שֶׁהֶחָלִיל מַכֶּה בָהֶן לִפְנֵי הַמִּזְבֵּחַ. וּלְשׁוֹן מַכֶּה נוֹפֵל בֶּחָלִיל, לְפִי שֶׁהוּא עָשׂוּי נְקָבִים וּמַכֶּה בְאֶצְבָּעוֹ עַל הַנְּקָבִים לְהַנְעִים הַקּוֹל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ולא מוסיפין על שנים עשר – corresponding to the twelve days in the year when the flute strikes them (figuratively – it means, “plays”) before the Altar. But the language of "מכה"/strikes – is a play on the word חליל/flute which is made with holes and one strikes the holes with one’s finger to make a pleasing sound.


###### Bartenura on Mishnah Arakhin 2:3:6
[Bartenura on Mishnah Arakhin 2:3:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:3:6)

**בִּשְׁחִיטַת הַפֶּסַח.** בְּאַרְבָּעָה עָשָׂר בְּנִיסָן שֶׁהָיוּ קוֹרִין הַהַלֵּל בָּעֲזָרָה בִּשְׁעַת שְׁחִיטָה, כִּדְאָמַר בְּפֶרֶק תָּמִיד נִשְׁחָט [דַּף סד]:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
בשחיטת הפסח – on the fourteenth day of Nisan when they would recite the Hallel (i.e., Psalms 113-118) at the time of the slaughter of the Passover [offering], as is stated in the chapter, “The Daily Offering is slaughtered” (Chapter 5 of Tractate Pesahim) [84b].


###### Bartenura on Mishnah Arakhin 2:3:7
[Bartenura on Mishnah Arakhin 2:3:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:3:7)

**אַבּוּב.** הַקָּנֶה הַדַּק שֶׁבְּרֹאשׁ הֶחָלִיל. וּבַגְּמָרָא מוּכָח דְּחָלִיל גּוּפֵיהּ קָרוּי אַבּוּב:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אבוב (brass flute) – the thin reed that is at the head/top of the flute, and in the Gemara (Tractate Arakhin 10b) it proves that the flute itself is called an אבוב /thin reed.


###### Bartenura on Mishnah Arakhin 2:3:8
[Bartenura on Mishnah Arakhin 2:3:8](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:3:8)

**שֶׁקּוֹלוֹ עָרֵב.** כְּשֶׁהוּא שֶׁל קָנֶה, יוֹתֵר מִשֶּׁל נְחֹשֶׁת. וְדַוְקָא חָלִיל שֶׁמַּכֶּה לִפְנֵי הַמִּזְבֵּחַ עַל הַקָּרְבָּן הוּא שֶׁדּוֹחֶה אֶת הַשַּׁבָּת וְכָל שֶׁכֵּן יוֹם טוֹב. אֲבָל חָלִיל שֶׁל בֵּית הַשּׁוֹאֵבָה לֹא הָיָה דּוֹחֶה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב, כִּדְמוּכָח בְּסֻכָּה פֶּרֶק הֶחָלִיל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שקולו ערב (its sound is sweet) – when it is of a reed, more so than that of copper/bronze. And specifically a flute that one strikes before the Altar on a sacrifice that supersedes the Sabbath, and all the more so, the Festival. But the flute of the ceremony of the drawing of water did not supersede neither the Sabbath nor the Festival, as is proven in [Tractate] Sukkah in the chapter "החליל"/The Flute (see Tractate Sukkah, Chapter 5, Mishnah 1/50a).


###### Bartenura on Mishnah Arakhin 2:3:9
[Bartenura on Mishnah Arakhin 2:3:9](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:3:9)

**לֹא הָיָה מַחֲלִיק אֶלָּא בְּאַבּוּב יְחִידִי.** כְּשֶׁהָיָה מַגִּיעַ לְסַיֵּם הַנְּעִימָה הָיָה אֶחָד מִן הַחֲלִילִים מַאֲרִיךְ לְאַחַר שֶׁסִּיְּמוּ הָאֲחֵרִים, שֶׁזֶּהוּ חִלּוּק יָפֶה יוֹתֵר מִשֶּׁאִלּוּ יְסַיְּמוּ שְׁנֵיהֶם כְּאֶחָד. וְחִלּוּק הַיְנוּ סִיּוּם הַשְׁמָעַת קוֹל הַנְּעִימָה. וּבִשְׁעַת הַהַקְרָבָה הָיָה שִׁיר זֶה, וְהָיוּ הַלְוִיִּם מְשׁוֹרְרִים בַּפֶּה אֶת הַהַלֵּל בְּאוֹתָן שְׁנֵים עָשָׂר יָמִים, וְהַחֲלִילִים הָיוּ מְחַלְּלִים. אֲבָל בִּשְׁאָר יָמִים הָיוּ מְהַלְּלִים בְּצִלְצָל וְכִנּוֹרוֹת. וְהַשִּׁיר הָיָה הַשִּׁיר שֶׁהָיוּ הַלְוִיִּם אוֹמְרִים בְּבֵית הַמִּקְדָּשׁ, בָּרִאשׁוֹן הָיוּ אוֹמְרִים לַה'‏ הָאָרֶץ וּמְלֹאָהּ וְכָל הַמִּזְמוֹר, בַּשֵּׁנִי גָּדוֹל ה'‏ וּמְהֻלָּל מְאֹד וְגוֹ', וְכֵן כֻּלָּם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לא היה מחליק אלא באבוב יחידי (none but flute solo was used for closing a tune, because it makes a pleasant finale – see Talmud Arakhin 10a) – when he would reach the conclusion of the tune, one of the flutes would lengthen his playing after the others had completed, and this is a pleasant closing more than if both of them would conclude as one (see Talmud Arakhin 10b). And חילוק/closing a tune softly is the conclusion of producing the sound of a melody/tune, and at the time of the offering [of the sacrifice] there was this song, and the Levites would sing with their mouth the Hallel (Psalms 113-118) in those twelve days, and the flutes would be playing. But on the rest of the days, they would praise [God] with cymbals and harps. But the song that the Levites would recite in the Temple on the first day [of the week] (Psalm 24): The earth is the LORD’s and its fullness,” and all of the Psalm, on the second day [of the week] (Psalm 48): “Great is the LORD and highly to be praised,” and similarly all of them (see also Tractate Tamid, Chapter 7, Mishnah 4).


###### Bartenura on Mishnah Arakhin 2:4:1
[Bartenura on Mishnah Arakhin 2:4:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:4:1)

**וְעַבְדֵי כֹּהֲנִים הָיוּ.** אוֹתָן הַמַּכִּים בֶּחָלִיל. דִּסְבִירָא לֵיהּ לְרַבִּי מֵאִיר אֵין מַעֲלִים מִן הַדּוּכָן לְיוֹחֲסִים וְלֹא לְמַעַשְׂרוֹת, הִלְכָּךְ לֹא אִכְפַּת לָן אִם הָיוּ עֲבָדִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ועבדי כהנים היו – those who would play the flute, for Rabbi Meir felt that they do not promote one from the Dukhan (i.e., the platform upon which the Levites stood during the singing of Psalms) to noble families (i.e., free from any taint of illegitimacy) and not to the enjoyment of tithes (i.e., if they are Levites they are not only privileged to marry into Israel’s noble families, but also, a more practical benefit, to obtain the tithe which a member of that tribe is entitled to receive from the average Jew). Therefore, it is does not matter to us if they were slaves.


###### Bartenura on Mishnah Arakhin 2:4:2
[Bartenura on Mishnah Arakhin 2:4:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:4:2)

**בֵּית הַפְּגָרִים וּבֵית צְפָרְיָא.** שֵׁם מִשְׁפָּחוֹת מְיֻחָסוֹת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
בית הפגרים בית צפריא – names of noble families.


###### Bartenura on Mishnah Arakhin 2:4:3
[Bartenura on Mishnah Arakhin 2:4:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:4:3)

**וּמֵאֶמָּאוֹם.** שֵׁם מָקוֹם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ומאמאום – name of a place.


###### Bartenura on Mishnah Arakhin 2:4:4
[Bartenura on Mishnah Arakhin 2:4:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:4:4)

**מַשִּׂיאִין לַכְּהֻנָּה.** כֹּהֲנִים הָיוּ נוֹשְׂאִים אֶת בְּנוֹתֵיהֶן, שֶׁמִּשְׁפָּחוֹת מְיֻחָסוֹת שֶׁבְּיִשְׂרָאֵל הָיוּ. וְרַבִּי יוֹסֵי סָבַר דְּמַעֲלִין מִן הַדּוּכָן לְיוֹחֲסִים, הִלְכָּךְ אִי לָאו דִּמְיֻחָסִין הָיוּ לֹא הִנִּיחוּם לְנַגֵּן עַל הַדּוּכָן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ומשיאין לכהונה – Kohanim would marry their daughters, that were from noble families of Israel. But Rabbi Yossi held that they promote one from the platform to noble families, therefore, if they were not noble families, he would not let them continue to play on the Dukhan.


###### Bartenura on Mishnah Arakhin 2:4:5
[Bartenura on Mishnah Arakhin 2:4:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:4:5)

**רַבִּי חֲנַנְיָא בֶּן אַנְטִיגְנוֹס אוֹמֵר לְוִיִּם הָיוּ.** רַבִּי חֲנַנְיָא בֶּן אַנְטִיגְנוֹס סָבַר מַעֲלִין מִן הַדּוּכָן לְמַעַשְׂרוֹת, הִלְכָּךְ לְוִיִּם הָיוּ. וְלֹא פְלִיגֵי אֶלָּא בִמְנַגְּנִים בִּכְלֵי זֶמֶר, אֲבָל בְּשִׁיר שֶׁבַּפֶּה כֻלֵּי עָלְמָא מוֹדוּ דְּאֵין אוֹמְרִים שִׁיר בַּפֶּה עַל הַקָּרְבָּן אֶלָּא לְוִיִּם, דִּכְתִיב גַּבֵּי לְוִיִּם (דברים יח) וְשֵׁרֵת בְּשֵׁם ה'‏ אֱלֹהָיו, אֵיזֶהוּ שֵׁרוּת שֶׁהוּא בְּשֵׁם ה', הֱוֵי אוֹמֵר זֶה הַשִּׁיר. וַהֲלָכָה כְּרַבִּי יוֹסֵי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
רבי חנניא בן אנטינוס אומר לוים היו – Rabbi Hananiah ben Antigonos holds that they promote one from the platform to the enjoyment of tithes, therefore, they were Levites. But they don’t dispute other than regarding those who play the musical instruments, but regarding singing by mouth, everyone agrees that only the Levites sing songs by mouth over the offering of sacrifices, as it is written (Deuteronomy 18:7): “He may serve in the name of the LORD his God [like all his fellow Levites who are there in attendance before the LORD],” what is service which is in the name of the LORD? He would say, this is the song. And the Halakha is according to Rabbi Yossi.


###### Bartenura on Mishnah Arakhin 2:5:1
[Bartenura on Mishnah Arakhin 2:5:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:5:1)

**אֵין פּוֹחֲתִין מִשִּׁשָּׁה טְלָאִים הַמְבֻקָּרִים.** הַאי תַּנָּא סָבַר דִּכְבָשִׂים שֶׁל תְּמִידִין טְעוּנִים בִּקּוּר מִמּוּם אַרְבָּעָה יָמִים קֹדֶם שְׁחִיטָתָן, דּוּמְיָא דְפֶסַח מִצְרַיִם שֶׁהָיָה מִקָּחוֹ מִבֶּעָשׂוֹר וּשְׁחִיטָתוֹ בְּאַרְבָּעָה עָשָׂר, דְּיָלֵיף מוֹעֲדוֹ הָאָמוּר בַּתְּמִידִים (במדבר כח) תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ, מִמּוֹעֲדוֹ הָאָמוּר בַּפֶּסַח (שם ט) אֶת הַפֶּסַח בְּמוֹעֲדוֹ. הִלְכָּךְ, קֹדֶם יוֹם חִנּוּךְ אַרְבָּעָה יָמִים מְבַקְּרִין שְׁמֹנָה טְלָאִים וְנוֹתְנִין בְּלִשְׁכַּת הַטְּלָאִים, וּבְיוֹם חִנּוּךְ נוֹטְלִים שְׁנַיִם לִתְמִידִין וְנִשְׁאֲרוּ שָׁם שִׁשָּׁה מְבֻקָּרִים, וּלְאַחַר כֵּן קֹדֶם הַלַּיְלָה מְבַקְּרִים שְׁנַיִם וְנוֹתְנִים שָׁם. וּמִשּׁוּם דְּהָנָךְ לֵיתַנְהוּ אַכַּתִּי בִּשְׁעַת נְטִילַת הַשְּׁנַיִם, לָא חֲשִׁיב לְהוּ. וְכֵן לְעוֹלָם נוֹטְלִין שְׁנַיִם וְנוֹתְנִים שְׁנַיִם. וְאֵלּוּ הַשְּׁנַיִם שֶׁנּוֹתְנִים נוֹטְלִים אוֹתָם לַחֲמִישִׁי שֶׁל יוֹם נְתִינָתָן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין פוחתין מששה טלאים המבוקרים (there are no less than six inspected lambs) – this Tanna/teacher holds that lambs of the daily burnt-offering require examination from blemish four days prior to their slaughter, similar to the Passover offering of Egypt, that was taken from the tenth [of Nisan] and its slaughter was on the fourteenth, for we derive (Numbers 28:2): "מועדו"/”at stated times,” that is stated in the daily offerings: “Be punctilious in presenting to Me at stated times [the offerings of food due Me],” from [the word] "מועדו"/at its set time, that is stated (Numbers 9:2): “[Let the Israelite people offer] the Passover sacrifice at its set time.” Therefore, prior to the day of inauguration [as a common priest] is four days of examination of eight lambs and we place them in the chamber of lambs, and on the day of inauguration, we take two for daily burnt-offerings and here remains there six inspected lambs, and after that, prior to the night, we examine two and place them there. And because that those are not yet at the time of the taking up of the two, they are not considered. And always, we take two and give two, an those two that we give, we take them on the fifth day of their being given.


###### Bartenura on Mishnah Arakhin 2:5:2
[Bartenura on Mishnah Arakhin 2:5:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:5:2)

**כְּדֵי לַשַּׁבָּת וְלִשְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה.** סִימָנָא בְעָלְמָא נָקַט, דְּכִי הֵיכִי דְּאִי מִקַּלְעֵי שַׁבָּת וּשְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה בַּהֲדֵי הֲדָדֵי הָיָה צָרִיךְ לְהַקְדִּים וּלְבַקֵּר הַהוּא דִּשְׁלִישִׁי בְּשַׁבָּת מֵעֶרֶב שַׁבָּת, דְּהָא לֹא מָצֵי קֹדֶם הַיּוֹם לֵילֵךְ וּלְבַקֵּשׁ טָלֶה וּלְבַקֵּר, וְהַוְיָא לְקִיחָה אַרְבָּעָה יָמִים קֹדֶם שְׁחִיטָה, הָכִי נַמִּי לְעוֹלָם בָּעִינַן אַרְבָּעָה יָמִים קֹדֶם שְׁחִיטָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כדי לשת ושני ימים טובים של ראש השנה – he took a general sign, for just as that if Shabbat and two Festival days of Rosh Hashanah fall together I was necessary to advance and to examine this lamb for Shabbat on the Eve of the Sabbath, for he was not able prior to that day to go and to request a lamb and to examine it, for that is taking four days prior to slaughter, here also we always require four days prior to slaughter.


###### Bartenura on Mishnah Arakhin 2:5:3
[Bartenura on Mishnah Arakhin 2:5:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:5:3)

**וּמוֹסִיפִין עַד לְעוֹלָם.** אִם רָצוּ לְהוֹסִיף טְלָאִים מְבֻקָּרִים בְּלִשְׁכַּת הַטְּלָאִים, מוֹסִיפִים כְּמוֹ שֶׁיִּרְצוּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ומוסיפין עד לעולם – if they wanted to add examined lambs in the chamber of the lambs, they add according to as they will want.


###### Bartenura on Mishnah Arakhin 2:5:4
[Bartenura on Mishnah Arakhin 2:5:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:5:4)

**מִשְּׁתֵּי חֲצוֹצְרוֹת.** כְּשֶׁתּוֹקְעִין בַּחֲצוֹצְרוֹת אֵין פּוֹחֲתִים מִשְּׁתַּיִם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
משתי חצוצרות – when they sounds the trumpets, there are no less than two.


###### Bartenura on Mishnah Arakhin 2:5:5
[Bartenura on Mishnah Arakhin 2:5:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:5:5)

**וּמוֹסִיפִין עַד לְעוֹלָם.** בַּגְּמָרָא מְפָרֵשׁ עַד מֵאָה וְעֶשְׂרִים. שֶׁנֶּאֱמַר (דברי הימים ב ה) וְעִמָּהֶם הַכֹּהֲנִים לְמֵאָה וְעֶשְׂרִים מְחַצְּרִים בַּחֲצוֹצְרוֹת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ומוסיפין עד לעולם – But in the Gemara (Tractate Arakhin 13b – quoting Rav Zabdi in the name of Rav Huna) until one-hundred and twenty, as it states (II Chronicles 5:12): “and with them were one-hundred and twenty priests who blew the trumpets.”


###### Bartenura on Mishnah Arakhin 2:5:6
[Bartenura on Mishnah Arakhin 2:5:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:5:6)

**וְהַצִּלְצָל לְבַד.** צִלְצָל אֶחָד הָיָה שָׁם וְלֹא יוֹתֵר. דְּאָמַר קְרָא (דברי הימים א טז) וְאָסָף בַּמְּצִלְתַּיִם לְהַשְׁמִיעַ. וְאַף עַל גַּב דִּמְצִלְתַּיִם כְּתִיב לְשׁוֹן רַבִּים, מִפְּנֵי שֶׁהֵן שְׁתֵּי חֲתִיכוֹת רְחָבוֹת שֶׁל מַתֶּכֶת שֶׁמַּכִּין זוֹ עַל זוֹ, וּמִיהוּ חֲדָא עֲבִידְתָּא עֲבִיד, שֶׁאֵין אֶחָד מֵהֶם מוֹעִיל בְּלֹא חֲבֵרוֹ, וְחַד גַּבְרָא עֲבִיד בְּהוּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
והצלצל לבד – one cymbal was there and no more. For it states in Scripture (First Chronicles 16:5): “And Asaph sounding the cymbals” (note: the Hebrew in the verse is slightly different – ואסף במצלתים להשמיע in the Bartenura – than what is found in the Bible: ואסף במצלתים משמיע ). But even though the word מצלתים is written in a plural form, because they are two wide pieces of metal that strike each other, but however, it is one occupation/trade that he is performing (i.e., playing the cymbals, with one set of utensils), for one of them does not work without its partner, and one person plays them.


###### Bartenura on Mishnah Arakhin 2:6:1
[Bartenura on Mishnah Arakhin 2:6:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:6:1)

**אֵין פּוֹחֲתִין מִשְּׁנֵים עָשָׂר לְוִיִּם.** תִּשְׁעָה לְתִשְׁעָה כִּנּוֹרוֹת, וּשְׁנַיִם לִשְׁתֵּי נְבָלִים, וְאֶחָד לְצִלְצָל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין פוחתין משנים עשר לוים – nine [Levites] for the nine lutes/citherns and two [Levites] for the two lyres and one for the cymbals.


###### Bartenura on Mishnah Arakhin 2:6:2
[Bartenura on Mishnah Arakhin 2:6:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:6:2)

**דּוּכָן.** כְּמִין אִצְטַבָּא שֶׁהַלְוִיִּם עוֹמְדִים עָלֶיהָ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
דוכן – a kind of balcony/portico that the Levites stand upon it.


###### Bartenura on Mishnah Arakhin 2:6:3
[Bartenura on Mishnah Arakhin 2:6:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:6:3)

**אֵין קָטָן נִכְנָס.** אֵין לֵוִי קָטָן נִכְנָס לָעֲזָרָה לְשׁוּם עֲבוֹדָה, כְּגוֹן לְכַבֵּד אֶת הָעֲזָרָה וּלְהָגִיף אֶת הַדְּלָתוֹת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין קטן נכנס – no minor Levite enters into the Temple courtyard for any Divine service, as for example, to sweep the Temple courtyard or to close the doors.


###### Bartenura on Mishnah Arakhin 2:6:4
[Bartenura on Mishnah Arakhin 2:6:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:6:4)

**אֶלָּא בְשָׁעָה שֶׁהַלְוִיִּם עוֹמְדִים.** עַל הַדּוּכָן בַּשִּׁיר, אָז נִכְנָסִים לְוִיִּם קְטַנִּים לְשׁוֹרֵר עִמָּהֶם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אלא בשעה שהלוים עומדים – on the Dukhan in song or the minor Levites enter to sing with them.


###### Bartenura on Mishnah Arakhin 2:6:5
[Bartenura on Mishnah Arakhin 2:6:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:6:5)

**וְלֹא הָיוּ.** אוֹתָם קְטַנִּים אוֹמְרִים בְּנֵבֶל וְכִנּוֹר, אֶלָּא בַּפֶּה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ולא היו – those minors sing with a lyre and lute/cithern, but only by mouth.


###### Bartenura on Mishnah Arakhin 2:6:6
[Bartenura on Mishnah Arakhin 2:6:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:6:6)

**כְּדֵי לִתֵּן תְּבַל.** לִתֵּן תַּבְלִין בִּנְעִימַת הַלְוִיִּם. לְפִי שֶׁקּוֹל הַקְּטַנִּים דַּק וְצָלוּל וּמְתַבֵּל אֶת קוֹל הַגְּדוֹלִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כדי ליתן תבל – to give spices to the chanting of the Levites, because the voice of the children is thin and clear and spices up the voice of the adults.


###### Bartenura on Mishnah Arakhin 2:6:7
[Bartenura on Mishnah Arakhin 2:6:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:6:7)

**לֹא עוֹלִין.** אוֹתָן קְטַנִּים לְמִנְיַן שְׁנֵים עָשָׂר לְוִיִּם הַצְּרִיכִים לַדּוּכָן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לא עולין – those minors. למנין – of the twelve Levites that are need for the Dukhan.


###### Bartenura on Mishnah Arakhin 2:6:8
[Bartenura on Mishnah Arakhin 2:6:8](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:6:8)

**וְאֵין עוֹלִין.** עַל הָאִצְטַבָּא הַמּוּכֶנֶת לַדּוּכָן. אֶלָּא בָּאָרֶץ הָיוּ עוֹמְדִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ואין עולין – on the balcony/portico that is prepared for the Dukhan. But rather they stand on the ground.


###### Bartenura on Mishnah Arakhin 2:6:9
[Bartenura on Mishnah Arakhin 2:6:9](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/2:6:9)

**וְצוֹעֲרֵי הַלְוִיִּם הָיוּ נִקְרָאִים.** שֶׁהָיוּ מְצַעֲרִים אֶת הַלְוִיִּם הַגְּדוֹלִים, שֶׁאֵין יְכוֹלִים לְבַסֵּם וּלְהַנְעִים קוֹלָם כְּמוֹתָם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
וצוערי הלוים היו נקראים – that they cause pain to the adult Levites, for they are not able to make fragrant and to sweeten their voices like they can.