Arakhin 2b — the Talmud in English

For to exclude

a Gentile and

to exclude that a person does not rely on the offering of

his fellow—

it is derived from one verse!

And consequently

two occurrences of

“his offering” remain for them to expound:

one

comes to exclude an heir, for they expound:

“his offering”—

and not his father’s offering. And the other

occurrence of “his offering” comes

to include all joint owners for laying on of hands!

And we raise the difficulty concerning this:

And Rabbi Yehuda, this “he shall surely exchange”

which the Rabbis expound to include an heir with regard to substitution—

what does he do with it?

And we answer:

He needs it to include a woman

with regard to substitution.

For it was taught in a beraita: Since the entire matter

—the passage concerning substitution—

speaks only in the masculine form, from where

[from where]

do we ultimately include

also

the woman?

The verse states: “And if he shall surely exchange”!

To include the woman.

And the Rabbis,

who expound to include the woman

from

the extra word

“and if.”

[See Tosafot, who explained that the intention is the extra vav.]

And Rabbi Yehuda

does not expound

the extra “and if”

.

We learned in tractate Sukkah:

Everyone is obligated in a sukkah!

“Everyone”—

what does it come to include? It comes to include a minor who does not need

his mother

[who, when he awakens from his sleep, does not call “Mother”].

For we learned: A minor who does not need his mother is obligated in

sitting in a

sukkah.

And that which we learned:

Everyone is obligated in the lulav—

what does it come to include?

It comes to include a minor who knows how to wave

the lulav [for it is a mitzva to carry the lulav toward the four directions of the heavens upward and downward].

For we learned: A minor who knows how to wave—

is obligated in the lulav! Everyone

who has a garment with four corners [see Tosafot]

is obligated in tzitzit

is obligated in tzitzit —

—what does it come to include?

It comes to include a minor who knows how to wrap himself! For we learned: A minor who knows

how to wrap himself

[like the wrapping] [like the wrapping of the Ishmaelites. Tosafot]

is obligated

in tzitzit.

Everyone is obligated in tefillin—

—

what does it come to include?

It comes to include a minor who knows how to guard his tefillin

so that he will not pass gas while wearing them.

For it was taught: A minor

who knows how to guard his tefillin, his father takes

tefillin for him!

Everyone is obligated in appearing

[to appear in the Temple courtyard on the three pilgrimage festivals, and the Tosafot added that they are also obligated in the appearance offering]—

what does it come to include?

It comes to include one who is half a slave and half free,

who is obligated on account of his free half. But a completely enslaved person is exempt, because it is written: “All your males shall appear before the Lord God”—one who has no master but Him is obligated in appearing, but not one who has another master

. But according to Ravina, who said that one who is half a slave and half free is exempt from appearing—

it comes to include

one who was

lame on the first day

of the festival, and was then exempt from appearing,

and became whole

and was healed

on the second day

, he is obligated in appearing.

And we challenge this:

That works well

that he is obligated in appearing

according to the one who says, “all of them,”

that all the days of the intermediate days of the festival are considered independently to obligate in appearing and in the festival offering, and they are

compensatory for one another,

so that the second day is compensation for the first, for one who did not bring the appearance offering on the first day, and the third is compensation for the second, for one who did not bring it on the second, and so on. It follows that each day is an obligation in itself; therefore, if he was lame on the first day and became whole on the second, he is obligated in appearing, because the second day of the festival obligates him in appearing.

But according to the one who says, “all of them,”

that all the days of the festival are

compensation for

the

first

day, for the obligation of appearing in which he is obligated on the first day—and if he did not appear and bring the offering on the first day, he is obligated in appearing and in bringing the offering on the other days; but one who was not fit on the first day is no longer obligated on the other days—according to him, one who was lame on the first day and became whole on the second is exempt from appearing. And the question returns to its place: This that is written, “Everyone is obligated in appearing”—

what does it come to include!?

And we answer:

It comes to include

one who is

blind in one of his eyes.

And not like this tanna—

for it was taught: Yohanan ben Dahavai says in the name of Rabbi Yehuda: One who is blind in one of his eyes—

is exempt from appearing! As it is stated,

“All your males shall be seen,” where the written form is yireh, implying a hiriq under the yod, while the reading is yera’eh, with a tzere under the yod; and they expound them as follows:

In the manner in which

the Almighty

sees

a person—the Almighty is whole, as though the Almighty sees him with both His eyes—so must the person who comes to be seen before the Almighty be such that the Almighty is seen by him with both his eyes, and not when one of them is missing.

And if you wish, say: Actually,

this that is written, “Everyone is obligated in appearing,”

comes to include one who is half a slave and half free.

And as for the difficulty you raised from Ravina,

who said that he is exempt from appearing—

it is not difficult!

Here,

where Ravina said that he is exempt from appearing, it is

like the first Mishna,

before Beit Hillel conceded to Beit Shammai that his master is compelled to free him; and if so, his enslaved half remains presumed to be a slave.

But

here,

where it is inferred from the Mishna that he is obligated in appearing, it is

like the last Mishna,

in which Beit Hillel conceded that his master is compelled to free him; and since we have the power to compel him to free him, he is no longer considered a slave and is therefore obligated in appearing.

For we learned: One who is half a slave and half free—

works for his master one day and for himself one day, the words of Beit Hillel.

Beit Shammai said to them

to Beit Hillel:

You have rectified his master

who is able to use him—

but you have not rectified himself!

For

he cannot marry a female slave

on account of his half that is free, while

he cannot marry a free woman

on account of his enslaved half.

And if you say:

Let him refrain

and not marry a woman—

but was the world created for anything other than procreation? As it is stated: “He did not create it for emptiness; He formed it

for habitation”! Rather, for the sake of the rectification of the world, they compel

his master and make him free, and he writes

the slave

a deed

of obligation

for half of his value

which he will pay him when he has from which to pay.

And Beit Hillel returned to rule in accordance with the words of Beit Shammai!

Everyone is obligated in the sounding of the shofar—

—

what does it come to include!?

It comes to include a minor who has reached the age of education!

For we learned: We do not prevent a minor from sounding on the festival day 27 ,

because he is one obligated in education for the mitzva of sounding the shofar.

Everyone is obligated in the reading of the Megilla,

and likewise

everyone is fit to read the Megilla—

—

it comes to include ![](pamud.bmp "

Exact location of the page column")

what!?