## Bartenura on Mishnah Arakhin Chapter 6

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

**שׁוּם הַיְתוֹמִים.** בֵּית דִּין הַיּוֹרְדִים לְנִכְסֵי יְתוֹמִים לְמָכְרָן לְהַגְבּוֹת לְבַעַל חוֹב, שָׁמִין אֶת הַקַּרְקַע וּמַכְרִיזִין שְׁלֹשִׁים יוֹם רְצוּפִים זֶה אַחַר זֶה, כָּל הָרוֹצֶה לִקַּח יָבֹא וְיִקַּח. וְאִי בָעוּ, מַכְרִיזִין שִׁשִּׁים יוֹם כָּל שֵׁנִי וַחֲמִישִׁי, וְהָכִי עָדִיף טְפֵי. וְאַף עַל גַּב דְּכִי חָשַׁבְתְּ כָּל שֵׁנִי וַחֲמִישִׁי שֶׁבְּשִׁשִּׁים יוֹם מִתְּחִלַּת יוֹם שֵׁנִי שֶׁל הַכְרָזָה רִאשׁוֹנָה לֹא מַשְׁכַּחַת לְהוּ אֶלָּא תַמְנֵי סְרֵי יוֹמֵי, מִכָּל מָקוֹם הָכִי עָדִיף, כֵּיוָן דְּמָשְׁכָא מִלְּתָא טוּבָא יָדְעֵי וְשָׁמְעֵי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שום היתומים –([the proclamation of the sale of goods of] orphans evaluated [by the court to meet the father’s debt]) – a Jewish court that goes down into the property of orphans to sell them to cause to be collected to the creditor, we estimate the property/land and announce it thirty consecutive days one after another: “all who wish to take it should come and take.” But if they wanted, they announce for sixty days every Monday and Thursday, and this is more preferable. For even though that they considered every Monday and Thursday that are part of the sixty days from the beginning of the second day of the first public announcement, they did not find other than eighteen days; nevertheless, this is preferable since the matter drags on/stretches a lot more than they know and hear about.


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

**וְשׁוּם הַהֶקְדֵּשׁ.** הַמַּקְדִּישׁ שְׂדֵה מִקְנָה, שֶׁהִיא נִפְדֵּית בְּדָמִים כְּמוֹ שֶׁהִיא שָׁוָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ושום הקדש – a person who dedicates an acquired field [to the Temple] which is redeemed with money according to what it is worth.


###### Bartenura on Mishnah Arakhin 6:1:3
[Bartenura on Mishnah Arakhin 6:1:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/6:1:3)

**בַּבֹּקֶר וּבָעֶרֶב.** בִּשְׁעַת הוֹצָאַת פּוֹעֲלִים וּבִשְׁעַת הַכְנָסַת פּוֹעֲלִים. דְּאִי אִיכָּא דְבָעֵי לְמִזְבַּן אָמַר לְהוּ לַפּוֹעֲלִים בִּשְׁעַת יְצִיאָתָן רְאוּ לִי שָׂדֶה פְּלוֹנִית אִם הִיא יָפָה, וּבִשְׁעַת הַכְנָסַת פּוֹעֲלִים כְּשֶׁשּׁוֹמֵעַ הַהַכְרָזָה נִזְכָּר וְהוֹלֵךְ וְשׁוֹאֲלָן. וּכְשֶׁהֵן מַכְרִיזִין, אוֹמְרִים, שָׂדֶה פְּלוֹנִית שֶׁכָּךְ וְכָךְ סִימָנֶיהָ, וְכָךְ וְכָךְ מְצָרֶיהָ, כָּךְ הִיא עוֹשָׂה תְּבוּאָה וְכָךְ שָׁמְאוּהָ בֵּית דִּין. וְאִם מוֹכְרִים אוֹתָהּ לִכְתֻבַּת אִשָּׁה, אוֹמְרִים, הַלּוֹקֵחַ יִקַּח עַל מְנָת שֶׁיִּתֵּן הַמָּעוֹת לִכְתֻבַּת אִשָּׁה. וְאִם מוֹכְרִים אוֹתָהּ בִּשְׁבִיל בַּעַל חוֹב, אוֹמְרִים, עַל מְנָת שֶׁיִּתֵּן הַמָּעוֹת לְבַעַל חוֹב. מִשּׁוּם דְּאִיכָּא לוֹקֵחַ דְּנִיחָא לֵיהּ לִקַּח כְּדֵי לִפְרֹעַ לְאִשָּׁה דְנַסְבָּא פּוּרְתָּא פּוּרְתָּא, וְאִיכָּא דְנִיחָא לֵיהּ טְפֵי לִפְרַע לְבַעַל חוֹב שֶׁנּוֹטֵל זוּזִים חֲסֵרִים וּשְׁבוּרִים, שֶׁאֵין דֶּרֶךְ סוֹחֲרִים לְהַקְפִּיד בְּכָךְ. אַף עַל גַּב דְּקַיְמָא לָן דְּאֵין בֵּית דִּין נִזְקָקִים לְנִכְסֵי יְתוֹמִים לְמָכְרָן, וְהָכָא תְנַן שׁוּם הַיְתוֹמִים וְכוּ'‏ דְּמַשְׁמַע שֶׁבֵּית דִּין מוֹכְרִים נִכְסֵי יְתוֹמִים, הָא אָמְרִינַן דְּעַל שְׁלֹשָׁה דְּבָרִים בִּלְבַד בֵּית דִּין נִזְקָקִים לִמְכֹּר בְּנִכְסֵי יְתוֹמִים, עַל בַּעַל חוֹב נָכְרִי שֶׁהָיָה אֲבִיהֶם חַיָּב לוֹ וְהָיְתָה רִבִּית אוֹכֶלֶת בָּהֶן, וְעַל כְּתֻבַּת אִשָּׁה מִשּׁוּם דְּאִיכָּא רַוְחָא לַיְתוֹמִים כְּשֶׁתִּגְבֶּה כְּתֻבָּתָהּ, דְּכָל זְמַן שֶׁלֹּא גָּבְתָה כְּתֻבָּתָהּ יֵשׁ לָהּ מְזוֹנוֹת מִן הַיְתוֹמִים, גָּבְתָה כְּתֻבָּתָהּ שׁוּב אֵין לָהּ מְזוֹנוֹת. וְעַל חוֹב שֶׁהוֹדָה אֲבִיהֶן בִּשְׁעַת מִיתָתוֹ שֶׁיֵּשׁ לִפְלוֹנִי אֶצְלוֹ מָנֶה, אוֹ שֶׁנִּדּוּהוּ בֵּית דִּין עַל חוֹב זֶה וּמֵת בְּנִדּוּיוֹ, אוֹ שֶׁלֹּא הִגִּיעַ עֲדַיִן זְמַן פְּרִיעַת הַחוֹב כְּשֶׁמֵּת, דְּלָא עֲבִיד אֱינַשׁ דְּפָרַע בְּגוֹ זִמְנֵיהּ. וּכְשֶׁבֵּית דִּין נִזְקָקִים לְנִכְסֵי יְתוֹמִים עַל שְׁלֹשָׁה דְבָרִים הַלָּלוּ, מַעֲמִידִים לָהֶם אַפּוֹטְרוֹפּוֹס וּמוֹכְרִים בְּהַכְרָזָה, כְּדִתְנַן בְּמַתְנִיתִין. וְהָנֵי מִלֵּי בְקַרְקָעוֹת. אֲבָל בְּמִטַּלְטְלִין, הַשְׁתָּא דְקַיְמָא לָן מִטַּלְטְלֵי דְיַתְמֵי מִשְׁתַּעְבְּדֵי לְבַעַל חוֹב, הֲרֵי בַּעַל חוֹב נִשְׁבָּע וְגוֹבֶה חוֹבוֹ מִן הַמִּטַּלְטְלִין וְאֵין צְרִיכִין הַכְרָזָה, שֶׁאֵין מַכְרִיזִים לֹא עַל הָעֲבָדִים וְלֹא עַל הַשְּׁטָרוֹת וְלֹא עַל הַמִּטַּלְטְלִין:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
בבוקר ובערב – at the time when the workers go out [to work] and at the time when they go home. For if there those who desire to sell it, he tells the workers at the time they go out [to work]: “See for me a particular field if it is nice,” and at the time when they go home, when he hears the public announcement, he recalls and goes and asks them. But when they make the announcement, they say: “This particular field – that such-and-such are its signs/marks [of identification], such and such are its pathways, such is how it makes grain and such the Jewish court has provided an estimate of it. And if they sell it for the [payment of] the Ketubah of his wife, they state: “The purchaser will buy it on the condition that he (i.e., the seller) will give the monies for the Ketubah of his wife.” But if they sell it for the creditor, they state: “On the condition that he gives the monies to the creditor.” Because there is a purchaser that it is pleasant for him to purchase it in order to pay the woman that he married bit by bit, and there is a case where it is more pleasant for him to pay the creditor who takes defective and broken Zuzim (i.e., coins), for it is not the manner of merchants to be so exacting in this. But even though we hold that the Jewish court does not require the property of orphans to sell them, and here (i.e., in this Mishnah) it is taught that “[the proclamation of the sale of goods of] orphans evaluated [by the court to meet the father’s debt] is thirty days,” that implies that the Jewish court does sell the property of orphans. But we state that only for three things does the Jewish court need to sell the property of orphans: a heathen creditor that their father owed him, and that interest [payments] eat up [their settlement], and on the Ketubah of a wife because there is ample provision for the orphans when she collects her Ketubah/marital settlement, for all the while that she didn’t collect her Ketubah settlement she has provisions/alimentation from the orphans; once she collects her Ketubah settlement, she no longer has alimentation. And on a debt that their father admitted to/acknowledged at the time of his death that someone has [a claim] of a Maneh, or that the Jewish court excommunicated him on this debt and he died in his being excommunicated, or that the time had not yet arrived at the time of his death for repayment of the debt, for a person does not act in the midst of its time, and when the Jewish court needs the property of the orphans for these things, they appoint for them an administrator (or guardian) and they sell it through public announcement, as is taught in our Mishnah. But these words apply with regard to land, but regarding movables, now that we hold that movables of orphans can be mortgaged to a creditor, the creditor needs to take an oath and collect his lien from the movables and there is no need for public announcement, for we don’t make public announcements on either slaves nor on documents nor on movable properties.


###### Bartenura on Mishnah Arakhin 6:1:4
[Bartenura on Mishnah Arakhin 6:1:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/6:1:4)

**יַדִּירֶנָּה הֲנָאָה.** עַל דַּעַת רַבִּים, נֶדֶר שֶׁאֵין לוֹ הַתָּרָה, שֶׁלֹּא יַחֲזִירֶנָּה לְעוֹלָם. דְּשֶׁמָּא בְעָרְמָה מְגָרֵשׁ לָהּ כְּדֵי שֶׁתִּגְבֶּה כְּתֻבָּתָהּ מִן הַהֶקְדֵּשׁ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ידירנה הנאה – with the knowledge of the many a vow that has no releasing/loosening [from the vow], so that he will never return her [as his wife] ever, for perhaps through a subtlety, he divorces her in order that she can collect her Ketubah settlement from that which was dedicated to the Temple.


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

**קְנוּנְיָא.** עָרְמָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
קנוניא (a conspiracy to defraud and divide the profits) – a subtlety.


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

**רַבִּי יְהוֹשֻׁעַ אוֹמֵר אֵינוֹ צָרִיךְ.** לֹא פְלִיגֵי רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ הָכָא אִם אָדָם עוֹשֶׂה קְנוּנְיָא עַל הַהֶקְדֵּשׁ אִי לֹא, דְּבִשְׁכִיב מֵרַע תַּרְוַיְהוּ מוֹדוּ דִבְוַדַּאי לְעוֹלָם אֵינוֹ עוֹשֶׂה קְנוּנְיָא עַל הַהֶקְדֵּשׁ, דְּאֵין אָדָם חוֹטֵא וְלֹא לוֹ. וּבְבָרִיא תַּרְוַיְהוּ מוֹדוּ דְּעוֹשֶׂה קְנוּנְיָא עַל הַהֶקְדֵּשׁ. כִּי פְלִיגֵי, בִּשְׁאֵלָה, רַבִּי אֱלִיעֶזֶר סָבַר אֵין נִשְׁאָלִין עַל הַהֶקְדֵּשׁ, אֲפִלּוּ אוֹמֵר לוֹ לֶחָכָם לֹא לְדַעַת כֵּן נָדַרְתִּי וְהֶקְדֵּשׁ טָעוּת הוּא, אֲפִלּוּ הָכִי אֵין חָכָם מַתִּיר נִדְרוֹ, דְּסָבַר רַבִּי אֱלִיעֶזֶר הֶקְדֵּשׁ בְּטָעוּת הָוֵי הֶקְדֵּשׁ, וּלְפִי שֶׁהַמַּקְדִּישׁ הַזֶּה אֵינוֹ מוֹצֵא חָכָם שֶׁיַּתִּירֶנּוּ לְכָךְ עוֹשֶׂה קְנוּנְיָא זוֹ. וְרַבִּי יְהוֹשֻׁעַ סָבַר נִשְׁאָלִין עַל הַהֶקְדֵּשׁ, וְכִי אָמַר לֹא לְדַעַת כֵּן נָדַרְתִּי וְטָעִיתִי, מַתִּירִין לוֹ, דְּהֶקְדֵּשׁ שֶׁבְּטָעוּת לֹא הָוֵי הֶקְדֵּשׁ. הִלְכָּךְ אֵין צָרִיךְ לִדּוֹר הֲנָאָה, דְּאִי מִשּׁוּם קְנוּנְיָא עֲבִיד, הֲוָה מִתְּשִׁיל עַל נִדְרֵיהּ וְלֹא הָיָה צָרִיךְ לְגָרְשָׁהּ. וַהֲלָכָה כְּרַבִּי יְהוֹשֻׁעַ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ר' יהושע אומר אינו צריך – Rabbi Eliezer and Rabbi Yehoshua do not disagree here if a person performs a conspiracy on something dedicated to the Temple to defraud and divide the profits or not, both of them admit regarding a person that is on his deathbed, that always, he would not perform a conspiracy on something dedicated to the Temple, for a person does not sin regarding something that is not his. But regarding someone healthy, they both admit that he does make a conspiracy on something dedicated to the Temple. What they do disagree on is on a question [to a Sage] of dedication of something to the Temple for Rabbi Eliezer holds that they do not appear before a Sage regarding a question of dedicating something to the Temple, and even if he states to the Sage that it was not for this purpose that he vowed and the dedication to the Temple is in error, even so, the Sage cannot release his vow, for Rabbi Eliezer holds that a dedication done to the Temple in error is a valid dedication, and because this person making a dedication cannot find a Sage who will release him, he performs this conspiracy. But Rabbi Yehoshua holds that they do appear before a Sage regarding someone who dedicates something to the Temple [who wants to be released] for he states that it was not for that purpose that I made the vow and I errored, they release him, for something dedicated to the Temple in error is not a dedication to the Temple. Therefore, he does not have to take a vow [against] deriving any benefit, for if it was for making a conspiracy that he did it, he would come [before a Sage] to be absolved of his vow and he would not have to divorce her. And he Halakha is according to Rabbi Yehoshua.


###### Bartenura on Mishnah Arakhin 6:1:7
[Bartenura on Mishnah Arakhin 6:1:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/6:1:7)

**הֶעָרֵב לָאִשָּׁה בִּכְתֻבָּתָהּ.** וְאֵין לַבַּעַל נְכָסִים, וְצָרִיךְ הֶעָרֵב לִפְרֹעַ כְּתֻבָּתָהּ. לֹא יִפְרַע הֶעָרֵב הַכְּתֻבָּה עַד שֶׁיַּדִּירֶנָּה הַבַּעַל תְּחִלָּה שֶׁלֹּא יוּכַל לְהַחֲזִיר אוֹתָהּ. דְּחָיְשִׁינַן שֶׁמָּא דַעְתּוֹ לְהַחְזִירָהּ וְלֶאֱכֹל כְּתֻבָּתָהּ לְאַחַר שֶׁתִּגְבֶּה מִן הֶעָרֵב. וּפְסַק הַהֲלָכָה בְּדִין הֶעָרֵב בִּכְתֻבָּה מְפֹרָשׁ בְּסוֹף בָּבָא בַּתְרָא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
הערב לאשה בכתובתה – and the husband lacks property and needs a guarantor to pay off her Ketubah settlement. The guarantor should not pay her Ketubah settlement until the husband first makes her take a vow that he will not be able to take her back [as his wife]. For we suspect lest it is his intention to take her back and to consume her Ketubah settlement after she collects it from the guarantor. And the legal decision in the law of the guarantor of the Ketubah is explained at the end of [Tractate] Bava Batra [Chapter 10, Mishnah 7].


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

**וְהָיְתָה עָלָיו כְּתֻבַּת אִשָּׁה.** כְּגוֹן שֶׁקָּדְמוּ גֵרוּשִׁין לַהֶקְדֵּשׁ, דְּעַכְשָׁיו לֵיכָּא קְנוּנְיָא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
והיתה עליו כתובת אשה – as for example that the divorce of his wife preceded the dedication of property to the Temple, for now there is no conspiracy to defraud and divide the profits (see Tractate Arakhin 23a).


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

**אֶלָּא הַפּוֹדֶה פוֹדֶה.** בַּעֲלָהּ פּוֹדֶה אוֹתָן מִן הַהֶקְדֵּשׁ בְּזוֹל בְּדָבָר מֻעָט כְּדֵי לִפְרֹעַ לָאִשָּׁה כְתֻבָּתָהּ, דְּוַדַּאי לֹא חָיֵל עָלַיְהוּ הֶקְדֵּשׁ שֶׁהֲרֵי אֵינָן שֶׁלּוֹ. וְהַאי דָּבָר מֻעָט, גְּזֵרָה שֶׁמָּא יֹאמְרוּ הֶקְדֵּשׁ יוֹצֵא לְחֻלִּין בְּלֹא פִּדְיוֹן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אלא הפודה פודה – her husband redeems them from the property of the Temple cheaply for a small amount in order to pay the woman her Ketubah settlement, for certainly the dedication to the Temple does not take effect on them, for they are not his. And this is a small amount, as a decree, lest they say that what is dedicated to the Temple goes out to become unconsecrated without redemption.


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

**הִקְדִּישׁ תִּשְׁעִים וְהָיָה חוֹבוֹ מֵאָה.** אַף עַל גַּב דְּחוֹבוֹ יוֹתֵר עַל הֶקְדֵּשׁוֹ, לֹא אָמְרִינַן הַאי לָאו אַדַּעְתָּא דְהָנֵי נִכְסֵיהּ אוֹזְפֵיהּ אֶלָּא הֵימוֹנֵי הֵימְנֵיהּ הִלְכָּךְ לֹא גָבֵי מֵהֶקְדֵּשׁ, אֶלָּא אָמְרִינַן אַדַּעְתָּא דְהָנֵי נִכְסֵי אוֹזְפֵיהּ, וְגָבֵי מִנַּיְהוּ. וְעַד כַּמָּה, עַד פַּלְגָּא. אֲבָל אִם הַנְּכָסִים שֶׁהִקְדִּישׁ אֵין שָׁוִין חֲצִי הַחוֹב, לֹא גָבֵי מִנַּיְהוּ, דְּוַדַּאי לָאו אַדַּעְתָּא דְהָנֵי נִכְסֵי אוֹזְפֵיהּ, דְּאֵין אָדָם עָשׂוּי לִקְנוֹת קַרְקַע בְּיוֹתֵר מִפִּי שְׁנַיִם מִמַּה שֶּׁהִיא שָׁוָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
הקדיש תשעים והיה חובה מאה – even though his liability is larger than that which he dedicated to the Temple, we don’t say that it was not the intention that these possessions would be borrowed but rather he is completely believed therefore he did not collect that which was dedicated to the Temple. But we state that it was the intention that these possessions were borrowed, and he collected from them. And up to how much? Up to one half. But if the possessions that he dedicated to the Temple are not worth half of the liability, he does not collect from them, for it was not with the intention of these properties that he borrowed, for a person is not used to purchasing land for more than double than it is worth.


###### Bartenura on Mishnah Arakhin 6:3:1
[Bartenura on Mishnah Arakhin 6:3:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/6:3:1)

**מְמַשְׁכְּנִין אוֹתָן.** גִּזְבָּר נִכְנָס לְבָתֵּיהֶם וְנוֹטֵל בְּעַל כָּרְחָן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ממשכנין אותן (as a follow up to Tractate Arakhin, Chapter 5, Mishnah 6) – a treasurer enters into their homes and takes [the surety/pledge] against their will.


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

**מָזוֹן וּכְסוּת וּמִטָּה סַנְדָּלִים וּתְפִלִּין.** עַל כֻּלָּן מְשַׁיְּרִים לוֹ מָעוֹת לִקְנוֹתָן אִם אֵין לוֹ. דִּכְתִיב (ויקרא כז) וְאִם מָךְ הוּא מֵעֶרְכְּךָ, וְדָרְשֵׁי רַבָּנָן לִקְרָא הָכִי, וְאִם מָךְ, תַּעֲשֶׂה שֶׁיִּשָּׁאֵר הוּא, שֶׁיִּהְיֶה לוֹ הֲוָיָה וְחִיּוּת, מֵעֶרְכְּךָ, מִדְּמֵי הָעֵרֶךְ. וּמַשְׁמַע הוּא יֵשׁ לוֹ הֲוָיָה וְחִיּוּת מִדְּמֵי הָעֵרֶךְ, אֲבָל לֹא לְאִשְׁתּוֹ וְלֹא לְבָנָיו:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מזון וכסו ומטה סנדלים ותפילין – on all of hem they leave over for him money to purchase them if he lacks them, as it is written (Leviticus 27:8): “But if one cannot afford the equivalent, [he shall be presented before the priest, and the priest shall assess him,” and the Rabbis expound upon this Biblical verse thusly: “but if one cannot afford/ואם מך “ – it will be made that he will remain, that he would have existence/stability (הויה ) and support/livelihood (חיות ), “the equivalent/מערכך “- from the money of the valuation. And this implies that he has existence and livelihood from the money of the valuation, but not for his wife and not for his children.


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

**מִכָּל מִין וָמִין.** מִכָּל אֻמָּנוּת שֶׁצְּרִיכָה אַרְבָּעָה וַחֲמִשָּׁה כֵּלִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מכל מין ומין – from all of the trades/skilled labors that require four or five utensils.


###### Bartenura on Mishnah Arakhin 6:3:4
[Bartenura on Mishnah Arakhin 6:3:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/6:3:4)

**מַעֲצָדִים.** דולדור"א בְּלַעַ"ז. שֶׁמַּחְלִיקִים בָּהּ פְּנֵי הַלּוּחַ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מעצדים (adze) -DULDORA in the foreign tongue, that smoothens/levels the face of the board/tablet.


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

**מְגֵרָה.** כְּעֵין סַכִּין אָרֹךְ מָלֵא פְּגִימוֹת. וּלְשׁוֹן מִקְרָא, מַשּׂוֹר, סיג"א בְּלַעַ"ז:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מגירה (saw/plane) – a kind of long knife filled with notches, And the language is Biblical,משור/saw (see Isaiah 10:15: “[Does an ax boast over him who hews with it] or a saw magnify itself above him who wields it/אם-יתגדל המשור על מניפו ,” SIGA in the foreign tongue.


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

**צִמְדּוֹ.** צֶמֶד בָּקָר. שֶׁאֵלּוּ הֵן כְּלֵי אֻמָּנוּתוֹ. וְאֵין הֲלָכָה כְּרַבִּי אֱלִיעֶזֶר, דְּצֶמֶד בָּקָר וַחֲמוֹר נְכָסִים נִינְהוּ, וְלָא חֲשִׁיבֵי כְּלֵי אֻמָּנוּת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
צמדו – the yoke of cattle. For they are the utensils of his trade/craft, but the Halakha is not according to Rabbi Eliezer that the yoke of cattle and a donkey are property, and are not considered utensils of a craft/trade.


###### Bartenura on Mishnah Arakhin 6:4:1
[Bartenura on Mishnah Arakhin 6:4:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/6:4:1)

**מִין אֶחָד מְרֻבֶּה וּמִין אֶחָד מֻעָט.** כְּגוֹן שְׁלֹשָׁה מַעֲצָדִים וּמְגֵרָה אַחַת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מין אחד מרובה ומין אחד מועט – as for example, three adzes and one saw.


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

**נוֹתְנִים לוֹ שְׁנַיִם מִן הַמְרֻבֶּה.** וְהַשְּׁלִישִׁי נוֹטֵל הַגִּזְבָּר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
נותנים לו שנים מן המרובה – and the third the treasurer takes.


###### Bartenura on Mishnah Arakhin 6:4:3
[Bartenura on Mishnah Arakhin 6:4:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/6:4:3)

**וְכֹל שֶׁיֵּשׁ לוֹ מִן הַמֻּעָט.** מַנִּיחִים לוֹ, וְלֹא זָבְנִינַן לֵיהּ אַחֲרִיתִי. דְּכִי הֵיכִי דְּעַד הַשְׁתָּא סַגִּי לֵיהּ בְּהָכִי, הַשְׁתָּא נַמִּי תִסְגֵּי לֵיהּ. דְּמַהוּ דְּתֵימָא עַד הַשְׁתָּא הָווּ אֱינָשֵׁי מוֹשְׁלֵי לֵיהּ, מִשּׁוּם דַּהֲוָה לֵיהּ מִין אֶחָד מְרֻבֶּה לְאוֹשׁוֹלֵי לְאַחֲרִינֵי, הַשְׁתָּא שֶׁהַגִּזְבָּר לָקַח הַמְרֻבֶּה לֹא מַשְׁכַּח מַאן דְּמוֹשִׁיל לֵיהּ, הִלְכָּךְ נְזָבֵין לֵיהּ אַחֲרִיתִי, קָמַשְׁמַע לָן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
וכל שיש לו מן המועט – they leave for him and we don’t sell him another. For in order that it is sufficient for him until now with this, now also it will be sufficient for him. For you might have thought that until now there were people that would lend him, because he had one kind of utensil to lend him another, now that the treasurer took from the abundant [tools], there is no found who would lend him [another], therefore, we will sell him another, it comes to tell us that this is incorrect (see Talmud Arakhin 24a).


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

**אֵין לוֹ בִכְסוּת אִשְׁתּוֹ וּבָנָיו.** שֶׁאֵין אֵלּוּ נְכָסִים שֶׁלּוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין לו בכסות אשתו ובניו – because these properties are not his.


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

**שֶׁצְּבָעָן לִשְׁמָן.** לְשֵׁם אִשְׁתּוֹ וּבָנָיו:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שצבען לשמן – for the sake of his wife and children.


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

**וְלֹא בְסַנְדָּלִים חֲדָשִׁים.** רְבוּתָא אַשְׁמוֹעִינַן דְּאַף עַל גַּב דַּעֲדַיִן לֹא נָעֲלוּ אוֹתָן הֲרֵי הֵן בְּחֶזְקָתָן מִשְּׁעַת לְקִיחָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לא בסנדלים חדשים – it comes to teach us something remarkable for even though that they still had not worn them (i.e., the shoes), they are he time of their purchasing/acquiring them.


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

**אַף עַל פִּי שֶׁאָמְרוּ עֲבָדִים נִמְכָּרִים בִּכְסוּתָן לְשֶׁבַח.** כְּסוּת יָפָה שֶׁלָּהֶן מְשַׁבְּחָם וּמַעֲלֶה אֶת דְּמֵיהֶן. כְּגוֹן גַּבֵּי נִכְסֵי יְתוֹמִים שֶׁאִם תִּלָּקַח לְעֶבֶד כְּסוּת בִּשְׁלֹשִׁים דִּינָר הוּא מַשְׁבִּיחַ מָנֶה עַל דָּמִים שֶׁשָּׁוֶה עַכְשָׁיו:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אע"פ שאמרו עבדים נמכרים בכסותן לשבח – their nice raiment/clothing praises and raises their monetary value, as for example regarding the possessions of orphans, that if clothing worth thirty Denar should be acquired by a slave, he should ameliorate it by a Maneh on the monetary value that it is worth currently.


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

**לָאִטְלִיס.** לְיוֹם הַשּׁוּק:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לאטליס – to the market day.


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

**לַכְּרָךְ.** שֶׁדֶּרֶךְ סוֹחֲרִים לָבֹא שָׁם וְקוֹנִים הַמַּרְגָּלִיּוֹת בְּיֹקֶר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לכרך – that it is the manner of merchants to come there and purchase pearls at an expensive price.


###### Bartenura on Mishnah Arakhin 6:5:7
[Bartenura on Mishnah Arakhin 6:5:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/6:5:7)

**אֵין לַהֶקְדֵּשׁ אֶלָּא מְקוֹמוֹ.** בְּמַרְגָּלִית:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין להקדש אלא מקומו – regarding a pearl.


###### Bartenura on Mishnah Arakhin 6:5:8
[Bartenura on Mishnah Arakhin 6:5:8](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Arakhin/r/6:5:8)

**וּשְׁעָתוֹ.** בְּעֶבֶד, דִּכְתִיב (ויקרא כז) וְנָתַן אֶת הָעֶרְכְּךָ בַּיּוֹם הַהוּא, שֶׁלֹּא יַשְׁהֶה. קֹדֶשׁ לַה', מַשְׁמַע כָּל דָּבָר שֶׁהוּא קֹדֶשׁ לַה'‏ כְּגוֹן סְתָם הֶקְדֵּשׁוֹת שֶׁהֵן לְבֶדֶק הַבַּיִת, כֻּלָּן יִהְיוּ נוֹתְנִים בַּיּוֹם הַהוּא מִיָּד, שֶׁלֹּא יַשְׁהֶה אוֹתָן. וְטַעֲמָא כָּתַב הָרַמְבַּ"ם דְּזִמְנִין דְּאָתוּ לְאַשְׁהוֹיִנְהוּ כְּדֵי לְהַשְׁבִּיחַ וְאָתוּ לִידֵי פְּסֵידָא, וּמֵהַאי טַעֲמָא נַמִּי אֵין מִשְׂתַּכְּרִים בְּשֶׁל הֶקְדֵּשׁ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ושעתו – regarding a slave, as it is written (Leviticus 27:23): “and he shall pay the assessment as of that day,” that he not delay it. “a sacred donation to the LORD” (ibid.), implying that everything that is a sacred donation to the LORD, such as mere donations to the Sanctuary, which are for the repair of the Temple, all of them should be given on that day immediately, so that he would not delay them. And the reason is, as Maimonides wrote (in his commentary to the Mishnah), that sometimes when they come delay [their sale] in order to increase their value, but [in actuality] they come to a loss in value, and for this reason, also, one does not profit from that which is dedicated to the Temple.