Arakhin

he would infer [the exclusion of] idolater and neighbour from one passage,1 so that two more would remain redundant, from one of which he would infer that ‘his offering’ means ‘but not that of his father’, and from the other that all who have a share in the ownership of a sacrifice are obliged to perform the laying on of hands. But what does R. Judah do with ‘If he shall at all change’? — He needs that to include woman,2 for it was taught: Since all this chapter is couched in masculine gender, what brings us eventually to include woman? The text stated: ‘If he shall at all change’.3 But [whence do] the Sages [infer this]? — From the’ [redundant] ‘And if’. And R. Judah? — He does not interpret ‘And if’.4 What does ‘All persons are obliged5 to observe [the laws concerning] the booth’ mean to include? — That is meant to include a minor that no more needs his mother,6 for we have learnt: A minor that no more needs his mother is obliged to observe the laws concerning the booth.7 What does ‘All are obliged to observe the law of the lulab’8 mean to include? — That includes a minor who knows how to shake the lulab, for we learnt: A minor who knows how to shake9 the lulab is obliged to observe [the laws of] the lulab.10 What does ‘All are obliged to observe the [law of] the fringes’ include? — That includes the minor who knows how to wrap himself, for it was taught: A minor who knows how to wrap himself [into the tallith]11 is obliged to observe the law of the fringes. What does ‘All are obliged to observe the rules concerning the tefillin’ include? — That includes a minor who knows how to take care of the tefillin, for it was taught: If a minor knows how to take care of the tefillin,12 his father buys tefillin for him. What does ‘All are obliged to appear’ include’13 — It is meant to include one who is half14 slave and half freedman. According, however, to Rabina, who holds that one who is half slave and half freed is free from the obligation to appear, [the word ‘All’] is meant to include one who was lame15 on the first day of the festival and became normal again on the second day. That would be right according to the view that all the days of the festival may make up for each other. But according to the view that they all are but making up for the first day, what will ‘All’ come to include?16 — It will include one blind in one of his eyes. This [answer] is not in accord with the following Tanna, for it was taught:17 Johanan b. Dahabai said in the name of R. Judah: One blind in one eye is free from the obligation to appear, for it is said:18 Yir'eh-yera'eh [he shall see — he shall appear] i.e.,just as He is present to see [the comer], so shall He be seen, just as His sight is complete,19 so shall the sight of him who appears be intact.19 Or, if you like, say this: In truth it is meant to include one who is half slave and half freed man, and if the view of Rabina should appear as the difficulty, this is no difficulty either; the first view is in accord with the former Mishnah, the second with the later Mishnah. For we learnt:20 One who is half slave and half freed man shall serve himself one day and his master the other — thus Beth Hillel. Said Beth Shammai to them: You took care of the interests of his master, but you have done nothing [thereby] on his behalf. For he is unable to marry either a female slave or free woman. Shall he do without marriage? But the world was created only for propagation of the species, as it is said: He created it not a waste. He formed it to be inhabited.21 Rather, for the sake of the social welfare we force his master to set him free, and the slave writes out a document of indebtedness covering the other half of his value. Beth Hillel retracted and taught as Beth Shammai.22 What does ‘All are obliged to sound the shofar’23 mean to include? — That includes a minor who has reached the age of training, for we learnt: One does not prevent a minor from blowing the shofar on the festival.24 ‘All are obliged to read the scroll’.25 ‘All are fit to read the scroll’. What are these meant to include? — excludes both. and the basic suggestions implied in disputes thereon v. D. Hoffman, Leviticus I, 9f. proved that in each case that word includes something normally excluded, the argument, or rather the first question posed on 2a will be invalidated. XXIII, 40) is every day waved in every direction to symbolize the omnipresence of God. position of the components of the cluster, which are known to the worshipper, so that he may follow the cantor's lead. to remember the commandments of the Lord’. The wrapping must be performed in a special manner, v. M.K. 24a. containing the Shema’ and other extracts from the Torah, originally worn all day, now only at the morning prayer. all-inclusive, hence the Mishnaic ‘All’ must deal with a case which, but for its redundant ‘all’, one would have excluded from the obligation to appear. Master, I.e., excluding the slave, who has a terrestrial master in addition to the Eternal Lord to serve. If owned by two masters, one of whom frees him, the slave becomes half freed, and stays half slave. Jerusalem). Hence the inference that only those who could foot it normally are obliged to appear on these three festivals, which excludes a lame man. the feast must make up, or has the opportunity to make up for it, throughout the other days of the festival), the first holding that each day has its own obligation; hence even if the worshipper was unfit on the first day of the festival, provided he is fit on the next, he is not exempt on the other days per se imposing the obligation, whilst the other considers only the first day imposing the obligation of an offering. Consequently, if he was disqualified on the first day, or free of that obligation, he would be exempt a complementary offering. The practical difference, in our case, would be this: One who on the first day of the festival had been lame, hence not obliged to offer the festal sacrifices, would be free according to the second view, but according to the first, would be obliged to make the offering on one of the subsequent days of the festival. first reading applied to the Lord, the second to the Israelite appearing before Him, would be thus interpreted: Just as the Lord sees him ‘with two eyes’ i.e., with undisturbed vision, so shall the worshipper be one appearing with ‘both eyes intact, i.e., with undiminished sight. For an alternative rendering v. Hag., Sonc. ed., p. 3. n. 3. minor is obliged to sound the shofar, whereas the reference quoted refers to the fact that one does not prevent a minor from sounding the horn, which allows for the possibility of his being neither obliged nor forbidden to sound it. There is a lacuna in the text which Tosaf. s.v. ihcfgn iht supplies, from R.H. 33a, where such obligation is definitely stated.