Arakhin 2b (ב:) — the Talmud in English

Because to exclude

an idolater and

to exclude the possibility that a person may not rely on the offering of

another

—this is derived from a single verse!

And consequently,

two

instances of the word “his offering” remain available to expound.

One

comes to exclude an heir, as they expound:

“his offering”

—and not his father’s offering. And the other

“his offering” comes

to include all partners in the offering for semikha!

And we raised a difficulty:

And Rabbi Yehuda, this “he shall surely exchange”

from which the Rabbis derive that an heir is included with regard to temura—

what does he do with it?

And we answer:

He requires it to include a woman

with regard to temura.

As it was taught in a beraita: Since the entire passage

concerning temura

speaks only in the masculine form, from where

from where

do we ultimately include

also

a woman?

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

To include a woman.

And the Rabbis

derive the inclusion of a woman

from

the extra wording of

“and if.” [See Tosafot, which explained that the intention is the extra vav.]

[see Tosafot, who explain that this refers to the extra letter vav].

And Rabbi Yehuda

does not expound

the extra wording “and if”

!

We learned in tractate Sukkah:

Everyone is obligated in sukka!

“Everyone”—

what does this come to include? It comes to include a minor who does not require

his mother

[who, when he awakens from his sleep, does not call for his mother].

As we learned in the Mishna: A minor who does not require his mother is obligated in

sitting in

sukka.

And concerning what we learned:

Everyone is obligated in lulav

—

what does this come to include?

It comes to include a minor who knows how to wave the lulav [as there is a mitzva to move the lulav toward the four directions of the heavens upward and downward].

As we learned in the Mishna: A minor who knows how to wave

—

is obligated in lulav! Everyone

who has a garment with four corners [see Tosafot]

is obligated in tzitzit —

what does this come to include?

It comes to include a minor who knows how to wrap himself! As we learned in the Mishna: A minor who knows

how to wrap himself

[like the wrapping of the Ishmaelites. Tosafot]

is obligated

in tzitzit.

Everyone is obligated in tefillin

—

what does this come to include?

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

so that he will not pass gas while wearing them.

As it was taught in a beraita: A minor

who knows how to safeguard tefillin, his father takes

tefillin for him!

Everyone is obligated in appearing

[to appear in the Temple courtyard on the three Pilgrimage Festivals; Tosafot added that they are also obligated in the appearance offering]—

what does this come to include?

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

who is obligated by virtue 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 other than Him is obligated in appearing, but not one who has another master.

And according to Ravina, who says that one who is half-slave and half-free is exempt from appearing—

what does it come to include?

One who was

lame on the first day

of the Festival, and was therefore exempt from appearing,

and became able to walk

and recovered

on the second day,

is obligated in appearing.

And we challenge this:

This works well

that he is obligated in appearing

according to the one who says that all of them,

all the days of the Festival, are considered independently significant for creating an obligation to appear and to bring the Festival peace offering, and they are

compensatory days for one another,

so that the second day compensates for the first for one who did not bring the appearance offering on the first day, and the third compensates for the second for one who did not bring it on the second, and so on. It follows that each day entails an obligation in its own right. Therefore, if he was lame on the first day and became able to walk on the second, he is obligated in appearing, because the second day of the Festival obligates him to appear.

But according to the one who says that all of them,

all the days of the Festival, are

compensatory for

the

first

day, for the obligation to appear that applies on the first day: If he did not appear and bring the offering on the first day, he is obligated to appear and bring the offering on the other days. But one who was not fit to appear on the first day is not obligated on the other days. According to this view, one who was lame on the first day and became able to walk on the second is exempt from appearing. The question therefore returns to its place: This statement that everyone is obligated in appearing—

what does it come to include!?

And we answer:

It comes to include

one who is

blind in one eye.

And it is not in accordance with this tanna

as it was taught in a beraita: Yohanan ben Dehavai says in the name of Rabbi Yehuda: One who is blind in one eye

is exempt from appearing! As it is stated:

“All your males shall be seen,” where the spelling is yireh, indicating a hiriq beneath the yod, while the reading is yera’e, with a tzere beneath the yod; and they expound them as follows:

In the manner in which

the Holy One, blessed be He,

sees

a person—for the Holy One, blessed be He, is whole, as it were, and sees him with both His eyes—so must a person who comes to be seen by the Holy One, blessed be He, be one whom He can see with both eyes, and not one who is lacking one of them.

And if you wish, say instead: In fact,

this statement that everyone is obligated in appearing

comes to include one who is half-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

in accordance with the first Mishna,

before Beit Hillel conceded to Beit Shammai that his master is compelled to emancipate him; therefore, his slave half retains the status of a slave.

But

here,

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

in accordance with the latter Mishna,

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

As we learned in the Mishna: One who is half-slave and half-free

serves his master one day and himself one day; this is the statement of Beit Hillel.

Beit Shammai said to them,

to Beit Hillel:

You have rectified the situation of his master

who can use him

but you have not rectified his own situation!

For

he cannot marry a maidservant

because of his free half, while

he cannot marry a free woman

because of his slave half.

And if you say:

Let him remain idle

and not marry a woman—

but the world was created solely for procreation, as it is stated: “He did not create it for emptiness; He formed it

for habitation”! Rather, for the betterment of the world, we compel

his master and make him free, and

the slave writes

a document

of indebtedness

for half his value,

which he will pay him when he has the means to pay.

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

Everyone is obligated in the sounding of the shofar

—

what does this come to include!?

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

As we learned in the Mishna: We do not prevent a minor from sounding the shofar on a Festival day 27 ,

because he is subject to the obligation of education in the mitzva of sounding the shofar.

Everyone is obligated in the reading of the Megilla,

and likewise

everyone is fit to read the Megilla

—

what

does this come to include!?