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Arachin
Daf 13bהַמְבוּקָּרִים בְּלִשְׁכַּת הַטְּלָאִים אַרְבָּעָה יָמִים קוֹדֶם שְׁחִיטָה, וּמַנִּי? בֶּן בַּג בַּג הִיא; דְּתַנְיָא, בֶּן בַּג בַּג אוֹמֵר: מִנַּיִן לַתָּמִיד שֶׁטָּעוּן בִּיקּוּר אַרְבָּעָה יָמִים קוֹדֶם שְׁחִיטָה?
that have been inspected in the Chamber of the Lambs for four days prior to the time of their slaughter. The reserve of six lambs ensured that each lamb would be available for inspection for three days prior to the day of its sacrifice, for a total of four. And whose opinion is this? It is the opinion of ben Bag Bag,
RASHI
בעלמא קאי דבכל ימות השנה נמי בעינן ששה ולאו משום שבת וראש השנה אלא משום דבן בג בג וכדמפרש בסמוך:
סימנא בעלמא שלא תטעה בגירסא שלא תשנה ארבעה או חמשה משום הכי נקט הנך שלשה ימים דבעו ששה תמידין:
תַּלְמוּד לוֹמַר: ״תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ״, וּלְהַלָּן הוּא אוֹמֵר: ״וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ״ הָרִאשׁוֹן, מַה לְּהַלָּן טָעוּן בִּיקּוּר אַרְבָּעָה יָמִים קוֹדֶם שְׁחִיטָה – אַף כָּאן טָעוּן בִּיקּוּר אַרְבָּעָה יָמִים קוֹדֶם שְׁחִיטָה.
The verse states with regard to the daily offering: “My food that is presented unto Me for offerings made by fire, of a pleasing aroma unto Me, shall you safeguard to offer unto Me in its due season” (Numbers 28:2); and it states there, with regard to the Paschal offering: “In the tenth day of this month they shall take to them every man a lamb… and it shall be for you as a safeguard until the fourteenth day of this month” (Exodus 12:3–6), i.e., the first month. Since the word “safeguard” appears in both verses, it is derived that just as in the verse there, the Paschal offering requires examination four days prior to its slaughter, so too here, the daily offering requires examination four days prior to its slaughter.
RASHI
ארבעה ימים קודם שחיטה ומשום הכי בעינן ששה לעולם דבשעת חינוך נתנו שם ששה מבוקרין ד׳ ימים קודם לכן ונטלו יום ראשון שנים לתמידים ונתנו שנים תחתיהם ויבקרום ביום שני נטלו שנים מן הארבעה הנותרים ונתנו שנים תחתיהם ויום שלישי נטלו שנים הנותרים מן הראשונים ונתנו שנים תחתיהן וכן לעולם נוטלים שנים ונותנים שנים ואותן שנתבקרו וניתנו שם יום ראשון ראויים ליום רביעי ואותן שניתנו בשני ראויין בחמישי וכן חוזרין חלילה לעולם ונמצאו כל התמידין הנשחטין מבוקרין ד׳ ימים קודם שחיטה עם יום הביקור ויום השחיטה כך שמעתי. וקשיא לי הא לא דמי לארבעה ימים דפסח דביקורו בעשור ושחיטתו בי״ד הרי ארבעה ימים לבד מיום השחיטה ולכך נראה בעיני דשמונה ניתנו שם ביום חינוך וששה דקתני במתני׳ הכי משמע אין פוחתים מששה כלומר שאפילו כשיטלו השנים שבכל יום נשתיירו שם ששה מבוקרין ולאחר כך קודם הלילה יבקרו שנים ויתנו שם והנך הואיל וליתנהו אכתי בשעת נטילת השנים לא קחשיב להו. ל״א סימנא בעלמא דכי היכי דכי מקלעי שבת ור״ה גבי הדדי מיבקר ההוא דשלישי בשבת בע״ש דהא לא מצו היום לילך ולבקש טלה ולבקרו השתא הוי ארבעה ימים קודם שחיטה הכי נמי לעולם בעינן ד׳ ימים קודם שחיטה:
דַּיְקָא נַמִי, דְּקָתָנֵי: ״כְּדַי לְשַׁבָּת״ וְלֹא קָתָנֵי: ״לְשַׁבָּת״, שְׁמַע מִינָּהּ.
The Gemara notes: The language of the mishna is also precise, according to the explanation that the mishna is referring to Shabbat and Rosh HaShana merely as a mnemonic device, as it teaches that the six lambs are sufficient for Shabbat and the two Festival days of Rosh HaShana, and it does not teach that the six lambs are for use on Shabbat and the two days of Rosh HaShana. The Gemara concludes: Learn from the language of the mishna that this explanation is correct.
״מִשְּׁתֵּי חֲצוֹצְרוֹת וּמוֹסִיפִין״ וכו׳. וְעַד כַּמָּה? אָמַר רַב הוּנָא, וְאָמְרִי לָהּ אָמַר רַב זַבְדִּי אָמַר רַב הוּנָא: עַד מֵאָה וְעֶשְׂרִים, שֶׁנֶּאֱמַר: ״וְעִמָּהֶם כֹּהֲנִים לְמֵאָה וְעֶשְׂרִים מַחְצְרִים בַּחֲצוֹצְרוֹת״.
§ The mishna teaches that one plays no fewer than two trumpets, and one may add to that number. The Gemara asks: Until how many trumpets may these additions be made? The Gemara answers that Rav Huna says, and some say Rav Zavdi says that Rav Huna says: They may play up to 120 trumpets, as it is stated: “And with them one hundred and twenty priests sounding with trumpets” (II Chronicles 5:12).
RASHI
דיקא נמי דסימנא בעלמא הוא ולאו משום טעמא דשבת וראש השנה קא בעי להו מדלא קתני לשבת ולשני ימים כו׳ דהוי משמע לצורך שבת ור״ה מדקתני כדי ש״מ כפי חשבון הראוי לשבת ולראש השנה דהיינו ששה וסימנא בעלמא הוא:
TOSAFOT
ומוסיפין עד עולם עד כמה אמר רב הונא ואמרי לה כו׳ ואמר רבי דהא ודאי פשיטא שיוכלו להוסיף עד העולם אלא בעי עד כמה יהא הידור מצוה וא״צ לחפש יותר אחר כהנים אמר רב הונא עד ק״כ דהא אשכחן בקרא (דברי הימים ב ה) שחפשו אחרי ק״כ כהנים לתקוע בחצוצרות ולא יותר אי נמי דהא פשיטא דאין מוסיפין עד העולם שאם יוסיפו יותר עירבוב קלא אמר רב הונא עד ק״כ כהנים יכול להוסיף דהא אשכחנא בקרא דלא חיישינן לעירבוב קלא:
״מִתִּשְׁעָה כִּנּוֹרוֹת וכו׳ וְצִלְצָל לְבָד״. מְנָא הָנֵי מִילֵּי? אָמַר רַב אַסִי, דְּאָמַר קְרָא: ״וְאָסָף בַּמְצִלְתַּיִם לְהַשְׁמִיעַ״. מְצִלְתַּיִם תְּרֵי הָווּ! כֵּיוָן דַּחֲדָא עֲבִידְתָּא עָבְדִי, וְחַד גַּבְרָא עָבֵיד בְּהוּ – קָרֵי לְהוּ חַד.
The mishna teaches that one plays no fewer than nine harps and one may add up to an infinite number, and the cymbal was played alone and none may be added to it. The Gemara asks: From where is this matter derived? Rav Asi says that it is as the verse states: “And Asaph with the cymbals, sounding aloud” (I Chronicles 16:5), which indicates that only one Levite played the cymbals. The Gemara asks: The word cymbals
מתני׳ אֵין פּוֹחֲתִין מִשְּׁנֵים עָשָׂר לְוִיִּם עוֹמְדִין עַל הַדּוּכָן, וּמוֹסִיפִין עַד עוֹלָם. אֵין הַקָּטָן נִכְנָס לַעֲזָרָה לַעֲבוֹדָה אֶלָּא בְּשָׁעָה שֶׁהַלְוִיִּם אוֹמְרִים בַּשִּׁיר. וְלֹא הָיוּ אוֹמְרִים בְּנֵבֶל וּבְכִנּוֹר אֶלָּא בַּפֶּה, כְּדֵי לִיתֵּן תְּבַל בַּנְּעִימָה.
In the Temple, there are no fewer than twelve Levites
RASHI
מנה״מ דצלצל לבד ותו לא:
ואסף שם הלוי:
עבידתא חד עבדי דאין אחד מועיל בלא חבירו שהן ב׳ חתיכות רחבות של מתכת ומכין זו על זו וקורין צינב״ש:
TOSAFOT
[אין] פוחתין מי״ב לוים העומדין על הדוכן בכל יום כשאומרים שירה שנים לנבלים וט׳ כינורות וצלצל הרי י״ב ושתי חצוצרות כהנים תוקעים בהן ולא לוים והכי תנן פרק בתרא דתמיד (דף לג:) ושני כהנים עומדים על שולחן החלבים וב׳ חצוצרות בידם ולא חש התם למתני כינורים וחלילים לפי שלא היו בכהנים אלא בלוים וק״ק דקתני התם והקיש בן ארזא בצילצל ותירץ דחדא מינייהו נקט:
רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: אֵין עוֹלִין לַמִּנְיָן וְאֵין עוֹלִין לַדּוּכָן, אֶלָּא בָּאָרֶץ הָיוּ עוֹמְדִין וְרָאשֵׁיהֶן בֵּין רַגְלֵי הַלְוִיִּם, וְצֹעֲרֵי הַלְוִיִּם הָיוּ נִקְרָאִין.
Rabbi Eliezer ben Ya’akov says: Minors are not tallied in the minimum total of twelve Levites,
RASHI
מתני׳ אין לוי קטן נכנס לעזרה לשום עבודה כגון לכבד את העזרה ולהגיף את הדלתות אלא בשעה שהלוים עומדים על הדוכן בשיר אז נכנסים לוים קטנים לשורר עמהן:
ולא היו אותן קטנים:
אומרים בנבל וכנור אלא בפה ליתן תבל בנעימה ליתן תבלין בנעימות הלוים לפי שקול הלוים הקטנים דק ומתבל את קול הלוים הגדולים:
גמ׳ הָנֵי כְּנֶגֶד מִי? אָמַר רַב פַּפָּא: כְּנֶגֶד תִּשְׁעָה כִּנּוֹרוֹת [וּשְׁנֵי] נְבָלִים וְצִלְצָל אֶחָד, שֶׁנֶּאֱמַר: ״הוּא וּבָנָיו וְאֶחָיו שְׁנֵים עָשָׂר״.
The mishna states that a minimum of twelve Levites would stand on the platform and sing. The Gemara asks: To what does this number correspond? Rav Pappa says: It corresponds to the minimum number of instruments that were played: Nine harps and two lyres and one cymbal. This number is also alluded to in the Bible, as it is stated: “Instructed in singing unto the Lord… he and his brethren and sons were twelve” (I Chronicles 25:7–9).
RASHI
[ואין עולין למנין] דלא מנו אותן לוים למנין שנים עשר לוים הצריכין לדוכן:
ולא עולין על האצטבא המוכנת לדוכן אלא בארץ היו עומדין:
וצוערי הלוים שמצערין את הלוים כדמפרש בגמרא:
״אֵין הַקָּטָן נִכְנָס לַעֲזָרָה לַעֲבוֹדָה אֶלָּא בְּשָׁעָה שֶׁהַלְוִיִּם״ כו׳. מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי יוֹחָנָן, דְּאָמַר קְרָא: ״וַיַּעֲמֹד יֵשׁוּעַ בָּנָיו וְאֶחָיו קַדְמִיאֵל וּבָנָיו בְּנֵי יְהוּדָה כְּאֶחָד לְנַצֵּחַ עַל עֹשֵׂה הַמְּלָאכָה בְּבֵית הָאֱלֹהִים״ וגו׳.
§ The mishna teaches: A minor Levite may enter the Temple courtyard for service only at a time when the Levites are engaging in song. The Gemara asks: From where is this matter derived? Rabbi Yoḥanan says: As the verse states: “Then stood Jeshua with his sons and his brethren, and Kadmiel and his sons, the sons of Judah, together, to make music for the workmen in the House of God” (Ezra 3:9). This verse shows that in making music it is preferable to have one’s sons, i.e., minors, as accompaniment.
TOSAFOT
אין קטן נכנס בעזרה מנה״מ אמר ר׳ יוחנן [דאמר קרא] ויעמוד ישוע בניו ואחיו קדמיאל והקשה רבינו אלחנן היכי ילפינן דקטן נכנס לעזרה לשיר בשעה שהלוים עומדים לדוכן ואמר ר״י דרבי ליה מיתורא דקרא כתיב בניהם ואחיהם הלוים וכתיב ישוע בניו קדמיאל ובניו בני יהודה בני (מורד) [חנדד] בניהם למה לי והלא הזכיר כל אחד בניו אלא ש״מ דלהכי כתביה דהוה מיותר ומשמע קטנים:
״לֹא הָיוּ אוֹמְרִים לֹא בְּנֵבֶל וְלֹא בְּכִנּוֹר אֶלָּא בַּפֶּה״ כו׳. לְמֵימְרָא, דְּנֵבֶל לְחוּד וְכִנּוֹר לְחוּד; לֵימָא מַתְנִיתִין דְּלָא כְּרַבִּי יְהוּדָה? דְּתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר: כִּנּוֹר שֶׁל מִקְדָּשׁ – שֶׁל שִׁבְעַת נִימִין הָיָה, שֶׁנֶּאֱמַר: ״שֹׂבַע שְׂמָחוֹת פָּנֶיךָ״, אַל תִּיקְרֵי ״שׂוֹבַע״ אֶלָּא: ״שֶׁבַע״;
The mishna teaches: The minors would not engage in playing a lyre and in playing a harp; rather, in singing with the mouth in order to provide flavor to the music with their pure, high voices. The Gemara notes: That is to say that a lyre and a harp are two distinct instruments. Let us say that the mishna is not in accordance with the opinion of Rabbi Yehuda, as it is taught in a baraita that Rabbi Yehuda says: The harp used in the Temple was an instrument of seven strings,
וְשֶׁל יְמוֹת הַמָּשִׁיחַ – שְׁמוֹנָה, שֶׁנֶּאֱמַר: ״לַמְנַצֵּחַ עַל הַשְּׁמִינִית״, עַל נִימָא שְׁמִינִית;
Rabbi Yehuda continues: And the harp that will be played in the days of the Messiah will have eight strings, as it is stated: “For the Leader, on the eighth: A Psalm of David” (Psalms 12:1).
שֶׁל עוֹלָם הַבָּא – עֶשֶׂר, שֶׁנֶּאֱמַר: ״עֲלֵי עָשׂוֹר וַעֲלֵי נָבֶל עֲלֵי הִגָּיוֹן בְּכִנּוֹר״,
And the harp that will be played in the World-to-Come will have ten strings, as it is stated: “A Psalm, a song. For the Shabbat… With an instrument of ten strings and with the lyre, with a solemn sound upon the harp” (Psalms 92:1–4). This indicates that in the World-to-Come, which is comparable to Shabbat, songs of praise to God will be played on a ten-stringed instrument, identified here as both a lyre and a harp.
וְאוֹמֵר: ״הוֹדוּ לַה׳ בְּכִנּוֹר בְּנֵבֶל עָשׂוֹר זַמְּרוּ לוֹ שִׁירוּ לוֹ שִׁיר חָדָשׁ״!
And similarly, another verse states: “Give thanks unto the Lord with the harp; sing praises unto Him with the lyre of ten strings. Sing unto Him a new song” (Psalms 33:2–3), which is referring to the new song that will be sung only in the World-to-Come. This proof in support of Rabbi Yehuda’s claim that the harp used in the World-to-Come will have ten strings is from a verse that is referring to a ten-stringed lyre, which shows that according to Rabbi Yehuda, the lyre and harp are the same instrument. Therefore, his opinion apparently contradicts the mishna.
אֲפִילּוּ תֵּימָא רַבִּי יְהוּדָה; לָעוֹלָם הַבָּא, אַיְּידֵי דִּנְפִישִׁי נִימִין דִּידֵיהּ נָפֵישׁ קָלֵיהּ כִּי נֵבֶל, קָרֵי לֵיהּ נֵבֶל.
The Gemara answers: You may even say the mishna is in accordance with the opinion of Rabbi Yehuda, as even he agrees that the harp and lyre are essentially two different instruments. But in the World-to-Come, since the strings of the harp will be increased, its sound will be increased like that of the lyre, and therefore he calls the harp a lyre.
RASHI
גמ׳ בנבל עשור של עשר נימין. ולעולם הבא משתעי מדכתיב שיר חדש לשון זכר דשירות העולם הזה לשון נקבה כדאמר במכילת׳ כשם שנקבה זו יולדת כך תשועות הללו סופן לילד צרות אבל שיר של עולם הבא ל׳ זכר שאינו יולד:
״רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: אֵין עוֹלִין מִן הַמִּנְיָן״ כו׳. תָּנָא: וְסוֹעֲדֵי הַלְוִיִּם הָיוּ נִקְרָאִין. וְתַנָּא דִּידָן? כֵּיוָן דְּהָנֵי קַטִּין קָלַיְיהוּ וְהָנֵי עָב קָלַיְיהוּ, הָנֵי מְקַטְטִי וְהָנֵי לָא מְקַטְטִי, קָרֵי לְהוּ ״צֹעֲרֵי״. הדרן עלך אין נערכין
The mishna teaches that Rabbi Eliezer ben Ya’akov says: The minors are not tallied in the minimum total of twelve Levites…and they were called cadets [tzoarei] of the Levites. The Sages taught in a baraita: And they were called the helpers [soadei] of the Levites. The Gemara asks: And the tanna of our mishna, why is he referring to them as tzoarei? The Gemara answers: Since these minors had high voices and those adults had deep voices, and these minors would sing in a high voice [mekateti],
RASHI
מדמפיק ר׳ יהודה כנור בנבל עשור אלמא כנור היינו נבל:
דנפיש קליה כי נבל ונבל עשוי כמפוח של נפחים ומוציא קול ע״י רוח:
SUMMARY
With regard to the halakhot of valuations, it was determined that if an individual takes a vow to donate his own valuation or the valuation of another to the Temple but he cannot afford the sum specified in the Torah, he pays what he can afford. Even when he obtains additional funds he is not required to pay the balance of the valuation. One cannot fulfill his vow by paying less than a sela. If one paid less than a sela, then when he obtains additional funds he must pay the balance of the valuation. The mishnayot in this chapter discuss rulings in various areas of halakha, due to the fact that the mishnayot follow the same style of presentation as the first mishna, in that they cite a minimum and maximum number pertaining to a halakha. These rulings are outlined below. If a woman experiences a discharge of blood and she does not know whether it is the time of her menstruation or the time when such a discharge renders her a zava, she must count seven clean days and immerse in a ritual bath, at which point she is permitted to her husband. She can return to a state of certainty with regard to her status as a menstruating woman or a zava only if she counts a certain number of clean days before the next time she experiences bleeding. This number can range from seven to seventeen, depending on the number of days during which she experienced bleeding. The status of some leprous symptoms can be definitively determined after only one week of quarantine, i.e., leprous marks that appear on an inflammation or a burn on one’s skin. The status of other symptoms, i.e., leprous marks on a house, can be determined only after three weeks of quarantine. Each case demonstrates, in different ways, God’s judgment and mercy. The Sages have the right to establish the months as full, thirty-day months or as deficient, twenty-nine-day months. That said, they must establish a minimum of four and a maximum of eight full months in a calendar year, so that the appearance of the new moon will occur within one day of Rosh HaShana. The two loaves brought on Shavuot and the shewbread were not permitted to be baked on Shabbat or a Festival. Consequently, if Shavuot occurred on Sunday, the two loaves would be baked on Friday, and eaten on the third day after they were baked. The shewbread would generally be baked on Friday and eaten on the following Shabbat, on the ninth day after they were baked. If the two days of Rosh HaShana occurred on Thursday and Friday, the shewbread would have to be baked on Wednesday and eaten on the eleventh day after they were baked. Circumcision overrides Shabbat or a Festival when it is performed at its optimal time, on the eighth day following birth. Circumcision does not override Shabbat or a Festival if it is performed later than the eighth day following birth, or even if there is an uncertainty as to whether it is the eighth day. Consequently, there are instances when circumcision may not be performed until the twelfth day following birth, i.e., if a baby was born during twilight on Friday evening, and the two days after the following Shabbat are Rosh HaShana. This chapter devoted considerable attention to the instruments that were played and the songs that were sung in the Temple. The Torah (Numbers 10:10) commands the priests to blow trumpets to accompany communal offerings. The trumpets would also be blown daily upon the opening of the Temple gates, and at the onset of Shabbat. There were a set number of blasts that were sounded, depending on the day. Whenever the trumpets were sounded they were blown in sets of three, consisting of a tekia, a terua, and another tekia. In addition to the trumpets sounded by the priests, there is a Torah obligation for the Levites to accompany the sacrifice of obligatory communal offerings with song. This song, which expresses the joy inherent in the service of God, is considered an integral part of the service, and was performed during the pouring of the wine libation. Although not obligatory, it was permitted for the Levites to sing at other times, but the Sages prohibited them from singing at the sacrifice of voluntary communal offerings, or when libations were brought independent of an animal offering, due to the concern that this might lead people to think that the singing is indispensable. The singing of the Levites was accompanied by the playing of musical instruments, as described in the Bible. The Sages specified which instruments were played as well as the minimum and maximum numbers of each instrument. The playing of instruments was not limited to Levites; they could also be played by priests or by Israelites of pure lineage. There were twelve days a year that had a uniquely celebratory character, on which the Levites would recite hallel together with the sacrifice of the offerings in the Temple. On these days the recitation was accompanied by the playing of a flute. This list of days forms the basis of the list of days when hallel is recited, up to the present day.
INTRO
And if a man shall consecrate to the Lord part of his ancestral field, then your valuation shall be according to an area fit for sowing; the sowing of a ḥomer of barley seed shall be valued at fifty silver shekels. (Leviticus 27:16)
And if he sanctifies to the Lord a field that he has bought, which is not of his ancestral field; then the priest shall reckon for him the worth of your valuation until the Jubilee Year; and he shall give your valuation in that day, as a holy thing to the Lord. (Leviticus 27:22–23)
If a man find a young woman who is a virgin, that is not betrothed, and lay hold on her, and lie with her, and they be found; then the man that lay with her shall give to the young woman’s father fifty shekels of silver. (Deuteronomy 22:28–29)
And the young woman’s father shall say to the elders: I gave my daughter to this man as a wife, and he hates her; and, he has laid wanton charges, saying: I found not in your daughter the signs of virginity; and yet these are the signs of my daughter’s virginity. And they shall spread the garment before the elders of the city. And the elders of that city shall take the man and chastise him. And they shall fine him a hundred shekels of silver, and give them unto the father of the young woman, because he has defamed a virgin of Israel; and she shall be his wife; he may not send her away all his days. (Deuteronomy 22:16–19)
Death and life are in the hand of the tongue; and they that indulge it shall eat its fruit. (Proverbs 18:21)
This chapter deals with a fundamental issue that underlies valuations and other halakhot. In the case of fixed valuations, the Torah assigns an amount for each person based on sex and age, irrespective of the individual’s market value. In some cases the fixed valuation will be less than the market value, e.g., if the individual in question is healthy and strong, and in some cases it will be more, e.g., if he is weak and unfit for work. Therefore, in some instances a fixed valuation will be more stringent than a vow to give the worth of the person, and in others it will more lenient. This is equally true in other areas of halakha where the Torah states a fixed sum. For example, if one consecrates his ancestral field to the Temple, the Torah provides a fixed amount for its redemption; each area required for sowing a kor of barley is valued at fifty silver shekels. The market value of the field is irrelevant. In this context, the chapter clarifies certain details of this halakha, such as whether this amount applies only to fields of crops or also to other fields. Another question is whether the same fixed sum applies to a rocky field that cannot be planted at all, or whether it is redeemed according to its market value. If the field is filled with fruit trees, are the trees included within this fixed valuation, or are they assessed separately? Furthermore, if the person consecrated the trees, and in so doing consecrated the land beneath the trees, is this land also assessed according to the fixed calculation of redeeming ancestral land? The Torah also addresses the redemption of purchased fields. It must therefore be determined if the fixed sum for redeeming an ancestral field also applies to a purchased field. Additionally, do other halakhot of redeeming ancestral fields, e.g., the requirement to add an extra fifth to the value, also apply to a purchased field? The Torah assigns fixed values for certain types of damage payments as well. If an ox kills a Canaanite slave, the owner of the ox must pay thirty silver shekels as compensation. Does this apply only to a forewarned ox, or also to an innocuous ox? What is the halakha if an ox gores a freeman? What if an ox gores a slave and injures him but does not kill him? If a man rapes or seduces a young woman, the Torah prescribes that as a minimal punishment he must give a fixed payment, uniform for all young women, to her father. Does this fine replace the other damage compensation payments, such as humiliation and degradation, or is it in addition to them? These are the main topics of this chapter. In passing, the chapter also discusses rape and seduction, for which the fine is fifty shekels, and defamation, for which the fine is double that amount, although it does not involve any physical action. In this connection, the Gemara discusses in detail the idea that words can cause more damage than actions. This chapter therefore contains many of the details of the prohibition of malicious speech and other damage caused by speech.
מתני׳ יֵשׁ בַּעֲרָכִין לְהָקֵל וּלְהַחְמִיר, וּבִשְׂדֵה אֲחוּזָּה לְהָקֵל וּלְהַחְמִיר, וּבְשׁוֹר הַמּוּעָד שֶׁהֵמִית הָעֶבֶד לְהָקֵל וּלְהַחְמִיר, בְּאוֹנֵס וּבִמְפַתֶּה וּבְמוֹצִיא שֵׁם רַע לְהָקֵל וּלְהַחְמִיר.
There are halakhot with regard to valuations that are lenient and others that are stringent; and there are halakhot with regard to an ancestral field that are lenient and others that are stringent; and there are halakhot with regard to a forewarned ox that killed a Canaanite slave that are lenient and others that are stringent; and there are halakhot with regard to a rapist, and a seducer, and a defamer that are lenient and others that are stringent.
RASHI
וסועדי עוזרי:
לויים עבו קלייהו קטנים קטין קלייהו דק קולם:
מקטטי כלומר מקטינין ועושים קולם דק דק ויפה ומצערין הלוים שאין יכולים לבסם קולם כמותן:
יֵשׁ בַּעֲרָכִין לְהָקֵל וּלְהַחְמִיר, כֵּיצַד? אֶחָד שֶׁהֶעֱרִיךְ אֶת הַנָּאֶה שֶׁבְּיִשְׂרָאֵל וְאֶת הַכָּעוּר שֶׁבְּיִשְׂרָאֵל – נוֹתֵן חֲמִשִּׁים סֶלַע, וְאִם אָמַר ״הֲרֵי דָּמָיו עָלַי״ – נוֹתֵן אֶת שָׁוְויוֹ.
There are halakhot with regard to valuations that are lenient and others that are stringent; how so? Both in the case of one who took a vow of valuation
TOSAFOT
יש בערכין
(שייך לדף י״ד ע״א) מה בין שדה מקנה לשדה אחוזה כו׳ והוא הדין דהוה מצי למימר חילוק אחר בין שדה אחוזה לשדה מקנה שבשדה אחוזה אם הקדישו וגאלו אחר מתחלק לכהנים ביובל ובשדה מקנה אם הקדישו וגאלו אחר חוזר לבעלים ביובל ולא נחת לפרושי אלא חילוק דשייך כשהוא עצמו פודהו:
גמ׳ ״יֵשׁ בַּעֲרָכִין לְהָקֵל וכו׳ וּלְהַחְמִיר, כֵּיצַד? אֶחָד שֶׁהֶעֱרִיךְ״ כו׳. בְּיִשְׂרָאֵל – אִין, בַּגּוֹיִם – לָא;
The mishna states: There are halakhot with regard to valuations that are lenient and others that are stringent; how so? Both in the case of one who took a vow of valuation to donate the fixed value of the most attractive among the Jewish people and in the case of one who took a vow of valuation to donate the fixed value of the most unsightly among the Jewish people, he gives the fixed payment of fifty sela to the Temple treasury. The Gemara infers from this that if the vow of valuation referred to a Jew, yes, he pays the fixed value; but if one took a vow of valuation to donate the fixed value of gentiles, he does not pay the fixed value.
RASHI
מתני׳ להקל
להחמיר שהמעריך הכעור שבישראל אפי׳ אינו שוה אלא ה׳ סלעים נותן נ׳ סלעים מן עשרים עד בן ס׳:
בשדה אחוזה במקדיש שדה אחוזה:
לֵימָא מַתְנִיתִין דְּלָא כְּרַבִּי מֵאִיר, דִּתְנַן: גּוֹי – רַבִּי מֵאִיר אוֹמֵר: נֶעֱרָךְ אֲבָל לֹא מַעֲרִיךְ?
The Gemara asks: If so, let us say that the mishna is not in accordance with the opinion of Rabbi Meir, as we learned in a mishna (5b): With regard to a gentile, Rabbi Meir says: He is valuated in a case where a Jew says: It is incumbent upon me to donate the fixed value of this gentile; but a gentile does not take a vow of valuation to donate his fixed value or the value of others.
RASHI
נאה שבישראל שוה מאה מנה אין נותן אלא נ׳ סלע:
שהעריך שאמר ערך פלוני עלי:
אֲפִילּוּ תֵּימָא רַבִּי מֵאִיר, הוּא הַדִּין דַּאֲפִילּוּ גּוֹי נַמִי, אֶלָּא
The Gemara answers: You can even say that the mishna is in accordance with the opinion of Rabbi Meir, as it can be claimed that the same is true, i.e. that even if one took a vow of valuation to donate the fixed value of a gentile, he also pays the fixed amount. But
RASHI
גמ׳ בעובד כוכבים לא שאם אמר ישראל ערך עובד כוכבים פלוני עלי לא אמר כלום דעובד כוכבים אינו נערך: