## Bartenura on Mishnah Arakhin Chapter 5

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

**הָאוֹמֵר מִשְׁקָלִי עָלָי כוּ', אִם כֶּסֶף כֶּסֶף.** אִם פֵּרֵשׁ כֶּסֶף נוֹתֵן מִשְׁקָלוֹ כֶּסֶף, וְאִם פֵּרֵשׁ זָהָב, נוֹתֵן מִשְׁקָלוֹ זָהָב. וְהָא קָמַשְׁמַע לָן דְּאִם לֹא פֵּרֵשׁ אֶלָּא אָמַר סְתָם מִשְׁקָלִי עָלָי, פָּטַר נַפְשֵׁיהּ בְּכָל דְּהוּ, וּבִלְבַד שֶׁיִּהְיֶה דָבָר שֶׁכְּמוֹתוֹ רָגִיל לִהְיוֹת נִשְׁקָל בַּמָּקוֹם הַהוּא. וַאֲפִלּוּ זֶפֶת וַאֲפִלּוּ בְּצָלִים וּרְגִילִים אַנְשֵׁי הַמָּקוֹם לְמָכְרָם בְּמִשְׁקָל, וְאָמַר אֶחָד מֵאַנְשֵׁי הַמָּקוֹם הַהוּא מִשְׁקָלִי עָלָי סְתָם וְלֹא פֵּרֵשׁ, הֲרֵי זֶה נוֹתֵן מִשְׁקָלוֹ זֶפֶת אוֹ בְצָלִים וְנִפְטָר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
האומר משקלי עלי כו', אם כסף כסף – if he specified silver, he gives his weight in silver, but if he specified gold, he gives his weight in gold. But surely it comes to tell us that if he didn’t specify, but rather stated merely, “my weight is upon me,” he exempted himself from anything, as long as there will be a thing that is similar to it that is ordinarily weighed in that place. And even pitch/tar and even onions and the people of the place are accustomed to sell them by weight, and one of the people of that place said merely: “my weight is incumbent on me [as a pledge to the Temple]” but did not specify, he gives his weight in pitch/tar or in onions and is further exempt.


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

**וּמַעֲשֶׂה בְאִמָּהּ שֶׁל יִרְמַטְיָה.** מְפָרֵשׁ בַּגְּמָרָא דְּמַתְנִיתִין חַסּוֹרֵי מְחַסְרָא וְהָכִי קָתָנֵי, וְאִם אָדָם חָשׁוּב הוּא, אַף עַל גַּב דְּלֹא פֵרֵשׁ אָמְדִינַן לֵיהּ לְפִי כְבוֹדוֹ, וּמַעֲשֶׂה נַמִּי בְּאִמָּהּ שֶׁל יִרְמַטְיָה, אִשָּׁה שֶׁשְּׁמָהּ כָּךְ, שֶׁאָמְרָה מִשְׁקַל בִּתִּי עָלָי וְעָלְתָה לִירוּשָׁלַיִם, וּשְׁקָלוּהָ וְנָתְנָה מִשְׁקָלָהּ זָהָב, לְפִי שֶׁהָיְתָה אֲמוּדָה בְעֹשֶׁר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ומעשה באמה של ירמטיה – It explains in the Gemara (Tractate Arakhin 19a) that our Mishnah is deficient and should be read as follows, and if he is a prominent person, even though he has not expressly stated, we estimate in accordance with his honor, and it happened with the mother of the Yirmatia, a woman whose name was such, that said, “I vow the weight of my daughter,” and she went up to Jerusalem and weighed her, and then she paid her weight in gold, because she was estimated in wealth.


###### Bartenura on Mishnah Arakhin 5:1:3
[Bartenura on Mishnah Arakhin 5:1:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/5:1:3)

**מִשְׁקַל יָדִי עָלָי.** הֵיאַךְ הוּא שׁוֹקֵל יָדוֹ, דְּאִם רוֹצֶה מַכְבִּיד וְאִם רוֹצֶה מֵקֵל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
משקל ידי עלי – how does he weigh his hand, for if he wants he makes it heavy and if he wants, he makes it lighter?


###### Bartenura on Mishnah Arakhin 5:1:4
[Bartenura on Mishnah Arakhin 5:1:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/5:1:4)

**וּמַכְנִיסָהּ עַד מַרְפְּקוֹ.** קוד"ו בְּלַעַ"ז. מִשּׁוּם דְּבִנְדָרִים הַלֵּךְ אַחַר לְשׁוֹן בְּנֵי אָדָם, וּבְאוֹתוֹ זְמַן הָיוּ קוֹרִין יָד לַזְּרוֹעַ עַד הַמַּרְפֵּק. וּכְשֶׁמַּכְנִיס הַיָּד לְתוֹךְ חָבִית מְלֵאָה מַיִם יִשָּׁפְכוּ מִן הַמַּיִם שֶׁבֶּחָבִית כְּפִי מְקוֹם הַיָּד שֶׁהִכְנִיס בְּתוֹכָהּ עַד הַמַּרְפֵּק, וְחוֹזֵר וּמַכְנִיס בֶּחָבִית בָּשָׂר וְגִידִין וַעֲצָמוֹת שֶׁל חֲמוֹר, שֶׁמִּשְׁקָל בְּשַׂר חֲמוֹר כְּמִשְׁקַל בְּשַׂר אָדָם, וִיהֵא בְּאוֹתוֹ בָשָׂר גִּידִין וַעֲצָמוֹת כְּפִי מַה שֶּׁיֵּשׁ בַּיָּד, שֶׁאֵין מִשְׁקַל עֲצָמוֹת וְגִידִין שָׁוֶה לְמִשְׁקַל בָּשָׂר, וְנוֹתֵן לְתוֹכָהּ עַד שֶׁתַּחְזֹר וְתִתְמַלֵּא כְמוֹ שֶׁהָיְתָה, דְּהַשְׁתָּא אִיכָּא נֶפַח כְּשִׁעוּר יָדוֹ, וְשׁוֹקֵל הַבָּשָׂר וְהָעֲצָמוֹת וְהַגִּידִים הָהֵם וְהוּא מִשְׁקַל יָדוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ומכניסה עד מרפקו (pokes his hand in up to his elbow) – KUDO in the foreign tongue, because in vows one follows the language of human beings and at tht time, they would call the hand from the arm to the elbow, and when one places one’s hand into the jar filled with water, the water that is in the jar will spill out according to the place of the hand that one entered into it until the elbow (i.e., the water is displaced), and he goes back and places the flesh, sinews and bones of a donkey, for the weight of the flesh of a donkey is like the weight of the flesh of a human being, and there will be in that flesh sinews and bones according what is in the hand [of a human being] for the weight of the bones and sinews is not equivalent to the weight of the flesh, and he places into it until it returns and is filled up like it was, for now there is volume like the measurement of his hand, and he weighs the flesh and these sinews and this is the weight of his hand.


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

**הֵיאַךְ אֶפְשָׁר לְכַוֵּן בָּשָׂר כְּנֶגֶד בָּשָׂר.** שֶׁמָּא יֵשׁ בִּבְשַׂר חֲמוֹר שֶׁנּוֹתֵן לְתוֹךְ הֶחָבִית יוֹתֵר גִּידִים וַעֲצָמוֹת מִמַּה שֶּׁיֵּשׁ בַּיָּד, אוֹ פָּחוֹת, וְנִמְצָא שֶׁאֵין הַמִּשְׁקָל מְכֻוָּן. וַהֲלָכָה כְּרַבִּי יוֹסֵי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
היאך אפשר לכוין בשר כנגד בשר – for perhaps here is in the flesh of a donkey that place that he places into the jar more sinews and bones from what is in the hand [of a human being] or less, and it is found that the weight is not equivalent. And the Halakha is according to Rabbi Yossi.


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

**וְכַמָּה הוּא שָׁוֶה בְלֹא יָד.** מְפָרֵשׁ בַּגְּמָרָא, שֶׁאֵין שָׁמִין אוֹתוֹ כַּמָּה יָפֶה כְשֶׁנִּקְטְעָה יָדוֹ וְכַמָּה הָיָה שָׁוֶה כְּשֶׁשְּׁתֵּי יָדָיו שְׁלֵמוֹת. שֶׁמִּי שֶׁנִּקְטְעָה יָדוֹ, כְּשֶׁבָּאִים לְשׁוּמוֹ כַּמָּה הָיָה שָׁוֶה תְחִלָּה אֵין שָׁמִין אוֹתוֹ אֶלָּא בְּזוֹל, לְפִי שֶׁרוֹאִים אוֹתוֹ מְזֻלְזָל, וְזֶה הָאוֹמֵר דְּמֵי יָדִי עָלָי הֲרֵי לֹא נִקְטְעָה יָדוֹ. לְכָךְ מְפָרֵשׁ, כַּמָּה הוּא שָׁוֶה בְלֹא יָד, כְּגוֹן אִם מְכָרוֹ רַבּוֹ כֻלּוֹ חוּץ מִיָּדוֹ, שֶׁיָּדוֹ אַחַת מֻכְתֶּבֶת לְרַבּוֹ רִאשׁוֹן, וְשָׁמִין כַּמָּה הוּא יָפֶה כְּשֶׁרַבּוֹ מוֹכֵר כֻּלּוֹ וְלֹא שִׁיֵּר מִמֶּנּוּ לְעַצְמוֹ כְּלוּם. וְכַמָּה שָׁוֶה פָּחוֹת אִם שִׁיֵּר רַבּוֹ יָדוֹ אַחַת שֶׁלֹּא מְכָרָהּ, דְּהַשְׁתָּא אֵינוֹ מְזֻלְזָל, וְכָךְ הוּא נוֹתֵן לַהֶקְדֵּשׁ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
וכמה הוא שוה בלא יד – it explains in the Gemara (Tractate Arakhin 19b – see Rashi, s.v. אומד של נזקין), that we don’t valuate/estimate how beautiful when his hand is cut off and how much he would be worth when his hands are whole. For a person whose hand was cut off, when they come to valuate him how much he would be worth at first, they don’t valuate him other than cheaply, because we view him as despised, for this person who says: “the price of my hand is incumbent upon me,” his hand was not cut off. Therefore, it (i.e., the Gemara) explains how much he is worth without a hand, as for example, if his master sold all of him except for his hand, for his one hands is recorded/levied to his first master and we estimate how much he is worth when his master sells all of him and does not leave anything of him to himself. And how much less he is worth if his master left his one hand without selling it, for now he is not despised. And such he gives to the sanctity of the Temple.


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

**זֶה חֹמֶר בַּנְּדָרִים מִבָּעֲרָכִין.** דְּאִלּוּ אָמַר בָּעֲרָכִים עֵרֶךְ יָדִי וְרַגְלִי עָלָי, לֹא אָמַר כְּלוּם, אֶלָּא אִם כֵּן אָמַר בְּדָבָר שֶׁהַנְּשָׁמָה תְּלוּיָה בוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
זה חומר בנדרם מבערכין – for whereas, if he said in valuation , that the value of my hand and/or my foot is upon me, he did not say anything, unless he said it with regard to which life depends.


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

**עֶרְכִּי עָלָי וָמֵת יִתְּנוּ הַיּוֹרְשִׁים.** דְּעֵרֶךְ דָּבָר קָצוּב הוּא. וְדַוְקָא כְשֶׁעָמַד בַּדִּין קֹדֶם שֶׁמֵּת, לְפִי שֶׁאֵינוֹ חַיָּב בָּעֵרֶךְ אֶלָּא אַחַר שֶׁיַּעֲמֹד לִפְנֵי הַכֹּהֵן, כְּדִכְתִיב (ויקרא כז) וְהֶעֱמִידוֹ לִפְנֵי הַכֹּהֵן. אֲבָל דָּמַי עָלָי דְּאֵינוֹ אֶלָּא מַה שֶׁיְּשׁוּמוּהוּ בְּבֵית דִּין וַהֲרֵי לֹא בָּא לִידֵי כָּךְ שֶׁהֲרֵי מֵת, אַף עַל פִּי שֶׁעָמַד בַּדִּין הוּא מְחֻסָּר אֻמְדָּנָא וְלֹא יִתְּנוּ הַיּוֹרְשִׁים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ערכי עלי ומת יתנו היורשים – the value of something that is determined/clearly defined. But specifically when he stood in judgment prior to his death, because he is not liable for a valuation until after he stands before the Kohen, as it is written (Leviticus 27:8): “he shall be pesented before the priest.” But my price is incumbent upon me, which is not other than what the Jewish court will estimate him, and behold he doesn’t come to that for he has died, even though he stood in judgment, he is lacking an approximate assessment, and the heirs do not pay it.


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

**נוֹתֵן עֵרֶךְ כֻּלּוֹ.** דְּעֵרֶךְ נְפָשׁוֹת כְּתִיב:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
נותן ערך כולו – for it is written (Leviticus 27:2): “the equivalent for human being.”


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

**זֶה הַכְּלָל.** לַאֲתוֹיֵי שְׁאָר אֵבָרִים שֶׁהַנְּשָׁמָה תְלוּיָה בָהֶם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
זה הכלל – to include the rest of the limbs on which life depends.


###### Bartenura on Mishnah Arakhin 5:3:1
[Bartenura on Mishnah Arakhin 5:3:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/5:3:1)

**חֶצְיִי עָלָי.** הָוֵי כְּעֵרֶךְ רֹאשִׁי וְעֵרֶךְ כְּבֵדִי, דַּהֲוֵי דָבָר שֶׁהַנְּשָׁמָה תְלוּיָה בוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
חציי עלי – it would be like the valuation of my head and the valuation of my liver, for it is something upon which his life depends upon.


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

**דְּמֵי חֶצְיִי עָלָי נוֹתֵן דְּמֵי כֻלּוֹ.** דִּכְתִיב (ויקרא כז) נֶדֶר בְּעֶרְכְּךָ נְפָשׁוֹת, הִקִּישׁ נֶדֶר לְעֵרֶךְ, מַה עֵרֶךְ אָמַר עֵרֶךְ חֶצְיִי עָלָי נוֹתֵן עֵרֶךְ כֻּלּוֹ, אַף נֶדֶר אָמַר דְּמֵי חֶצְיִי עָלָי נוֹתֵן כֻּלּוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
דמי חציי עלי נותן דמי כולו – as it is written (Leviticus 27:2): “explicitly vows [to the LORD] the equivalent for a human being,” an analogy is made between a vow and a valuation, just as regarding a valuation, if he said: “the valuation of half of me is incumbent on me,” he pays the whole of his valuation, so also that of a vow if he said: “the price of half of me is incumbent on me,” he pays the whole of his price.


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

**זֶה הַכְּלָל.** לַאֲתוֹיֵי כָל הָאֵבָרִים שֶׁהַנְּשָׁמָה תְלוּיָה בָהֶם, שֶׁאִם אָמַר דְּמֵי חֲצִי אוֹתוֹ אֵבָר עָלָי, כְּגוֹן שֶׁאָמַר דְּמֵי חֲצִי לִבִּי עָלָי, אוֹ דְמֵי חֲצִי כְבֵדִי עָלָי, נוֹתֵן דְּמֵי כֻלּוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
זה הכלל – to include all of he limbs upon which his life depends, for if he said: “half of the price of that limb is upon me, as for example, that he said: “half of he price of my heart is upon me,” or the price of half of my liver is upon me, he gives the price of all of it.


###### Bartenura on Mishnah Arakhin 5:4:1
[Bartenura on Mishnah Arakhin 5:4:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/5:4:1)

**מֵת הַנּוֹדֵר וְהַנִּדָּר יִתְּנוּ הַיּוֹרְשִׁים.** וְהוּא שֶׁעָמַד בַּדִּין קֹדֶם שֶׁמֵּת, כִּדְפָרֵישְׁנָא לְעֵיל. וְסֵיפָא אִצְטְרִיכָא לֵיהּ: **דָּמָיו שֶׁל פְּלוֹנִי עָלָי, מֵת הַנּוֹדֵר יִתְּנוּ הַיּוֹרְשִׁים.** דְּמַהוּ דְתֵימָא אַף עַל גַּב דְּעָמַד בַּדִּין, הוֹאִיל וּמֵת הַנּוֹדֵר קֹדֶם שֶׁיָּשׁוּמוּ הַנִּדָּר, לֹא אִשְׁתַּעְבּוּד נִכְסֵיהּ, קָמַשְׁמַע לָן אֻמְדָּנָא גִּלּוּי מִלְּתָא בְעָלְמָא הוּא, וְהוֹאִיל וְנִדָּר קַיָּם אָמְדִינַן לֵיהּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מת הנודר והנידר יתנו היורשים – and he that stood in judgement before he died, as was explained above, but the ending clause is necessary: “The price of so-and-so is incumbent upon me,” if the person taking the vow dies, the heirs will give the money, for you might have thought that even though that he stood in judgment, since the person making the vow died prior to making an estimate/valuation of the one whom the vow was about, his possessions are not mortgaged, for it comes to tell us that an approximate assessment/assessment by sight is a revealing a general thing, for since the person about whom the vow is taken lives, we assess him.


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

**בַּיִת זֶה קָרְבָּן.** לְבֶדֶק הַבַּיִת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
בית זה קרבן – for keeping the Temple in repair.


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

**וְנָפַל הַבַּיִת.** קֹדֶם שֶׁהֶחְזִיק בּוֹ גִּזְבָּר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ונפל הבית – prior to the treasurer [of the Temple] grabbed hold of him.


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

**מֵת הַשּׁוֹר וְכוּ'‏ חַיָּב לְשַׁלֵּם.** וְלֹא אָמְרִינַן אֵין דָּמִים לַמֵּתִים אֶלָּא בְאָדָם בִּלְבַד:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מת השור וכו' חייב לשלם – and we don’t say that there are no funds for the deed, other than for a human alone.


###### Bartenura on Mishnah Arakhin 5:6:1
[Bartenura on Mishnah Arakhin 5:6:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/5:6:1)

**מְמַשְׁכְּנִין אוֹתָן.** גִּזְבָּר נִכְנָס לְבֵיתָם וְנוֹטֵל בְּעַל כָּרְחָם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ממשכנין אותן (exact pledges from them) – the treasurer enters into their homes and takes it against their will.


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

**חַיָּבֵי חַטָּאוֹת וַאֲשָׁמוֹת.** כֵּיוָן דִּלְכַפָּרָה אָתוּ לֹא מַשְׁהֵי לְהוּ, וְאֵין מְמַשְׁכְּנִין אוֹתָן. וְחַטַּאת נָזִיר, הוֹאִיל וְלָאו לְכַפָּרָה אָתְיָא וְאֵינָהּ מְעַכַּבְתּוֹ מִלִּשְׁתּוֹת יַיִן, שֶׁכֵּיוָן שֶׁנִּזְרַק הַדָּם שֶׁל אֶחָד מִן הַקָּרְבָּנוֹת הֻתַּר הַנָּזִיר לִשְׁתּוֹת יַיִן וּלְהִטָּמֵא לַמֵּתִים, זִמְנִין דְּפָשַׁע וּמַשְׁהֵי לַהּ, הִלְכָּךְ מְמַשְׁכְּנִין אוֹתוֹ עַל חַטָּאתוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
חייבי חטאות ואשמות – since it is for atonement that came, they do not procrastinate [in providing the sin-offering or guilt offering] , and they do not exact pledges from them. But the sin-offering of the Nazirite, since it does not come for atonement, and does not prevent him from drinking wine, for since the blood of one of the sacrifices was sprinkled, the Nazirite is permitted to drink wine and to become defiled to the dead, on occasion that he acted negligently and delayed, therefore we exact the pledge on his sin-offering.


###### Bartenura on Mishnah Arakhin 5:6:3
[Bartenura on Mishnah Arakhin 5:6:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/5:6:3)

**חַיָּבֵי עוֹלוֹת וּשְׁלָמִים.** אַף עַל גַּב דְּעוֹלָה מְכַפֶּרֶת עַל עֲשֵׂה וְעַל לָאו הַנִּתָּק לַעֲשֵׂה, הוֹאִיל וְלָאו חוֹבָה הִיא לָא חֲשִׁיב לַהּ כַּפָּרָה וְאָתֵי לְשִׁהוּיֵי, הִלְכָּךְ מְמַשְׁכְּנִים אוֹתָן. וְיֵשׁ מֵחַיָּבֵי עוֹלוֹת שֶׁאֵין מְמַשְׁכְּנִים אוֹתָן, כְּגוֹן עוֹלַת מְצֹרָע, לְפִי שֶׁהִיא מְעַכֶּבֶת טָהֳרָתוֹ, לֹא אָתֵי לְשִׁהוּיֵהּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
חייבי עולות ושלמים – even though the burnt-offering atones for [violation of] a positive commandment and for a prohibition that after its violation is transformed into a positive commandment, since the negative commandment is not an obligation, it is not considered as an atonement and one can delay performing it, therefore, we exact a pledge from them. But there are those liable for burnt-offerings where we don’t exact a pledge from them, as for example the burnt-offering of a leper, because it delays his purification and it does not come to delay him.


###### Bartenura on Mishnah Arakhin 5:6:4
[Bartenura on Mishnah Arakhin 5:6:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/5:6:4)

**כּוֹפִין אוֹתוֹ עַד שֶׁיֹּאמַר רוֹצֶה אֲנִי.** הֵיכָא דְּבֵית דִּין מְמַשְׁכְּנִים אוֹתוֹ צָרִיךְ שֶׁיֹּאמַר רוֹצֶה אֲנִי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כופין אותו עד שיאמר רוצה אני – where that the Jewish court exacts a pledge from him, he must state: “I want to do it.”


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

**וְכֵן אַתָּה אוֹמֵר בְּגִטֵּי נָשִׁים.** כָּל מִי שֶׁדִּינוֹ שֶׁכּוֹפִין אוֹתוֹ לְגָרֵשׁ, וְלֹא רָצָה לְגָרֵשׁ, בֵּית דִּין שֶׁל יִשְׂרָאֵל מַכִּין אוֹתוֹ עַד שֶׁיֹּאמַר רוֹצֶה אֲנִי, וְנוֹתֵן הַגֵּט וְהוּא כָּשֵׁר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
וכן אתה אומר בגטי נשים – whomever his judgement is that they force him to divorce [his wife], the Jewish court of Israel beats him until he says: “I want [to do it] (i.e., divorce his wife), and he gives [her] the Jewish bill of divorce and it is appropriate (see also Tractate Ketubot, Chapter 7, Mishnah 10).