010b – אין נערכין - פרק שני – ערכין, דף י ע”ב

[…and on Pesach, that we do not say it] every day?^[1]

Because [the days of] Sukkos differ in their offerings, while [the days of] Pesach do not differ in their offerings.

ימי החג חלוקין בקרבנותיהם - For the bulls of the festival decrease [day by day].^[2]

Shabbos, which differs in its offerings – let us say [Hallel on it]!

It is not called a “mo’ed” (appointed festival).^[3]

Rosh Chodesh, which is called a “mo’ed” – let us say [it]!

ראש חדש איקרי מועד - As it is written (Eichah 1): “He has called a mo’ed against me”; and in the fourth perek of Maseches Taanis (Taanis 29a): Tammuz of that year was made full, as it is written: “He has called a mo’ed against me.”^[4]

It is not sanctified with regard to doing work, as it is written (Yeshayahu 30): “The song shall be for you as on the night when a festival is sanctified”^[5] – a night that is sanctified as a festival requires song, and one that is not sanctified as a festival does not require song.

השיר - Hallel.

מקודש - [Sanctified] with regard to doing work.

Rosh Hashanah and Yom Kippur, which are called “mo’ed” and are sanctified with regard to doing work – let us say [it]!

Because of [the teaching] of Rabbi Abahu.

For Rabbi Abahu said: The ministering angels said before the Holy One, blessed be He: Master of the world, why does Israel not say song before You on Rosh Hashanah and on Yom Kippur?

He said to them: Is it possible? The King sits on the throne of judgement, and the books of the living and the books of the dead are open before Him – and Israel should say song before Me?

But Chanukah, which is neither this nor that, and we say [it]!

Because of the miracle.^[6]

Purim, where there is a miracle – let us say [it]!

Rabbi Yitzchak said: Because one does not say song over a miracle outside the Land.^[7]

Rav Nachman bar Yitzchak challenged this: But the Exodus from Egypt is a miracle outside the Land, and we say Hallel!

As it was taught: Before Israel entered the Land, all lands were fit for saying song; once they entered the Land, all lands were no longer fit for saying song.^[8]

Rav Nachman said: Its reading – that is its Hallel.

קרייתה - The reading of the Megillah.^[9]

Rava said: Granted, there [one can say] “Praise, O servants of Hashem” – and not servants of Pharaoh; but here, [can one say] “Praise, O servants of Hashem” – and not servants of Achashverosh? We are still servants of Achashverosh!^[10]

And according to Rav Nachman, who said “its reading – that is its Hallel” – but it was taught: Once they entered the Land, all lands were no longer fit for saying song!

Once they were exiled, [the lands] returned to their original permission.^[11]

“He would not play on an abuv of copper etc.”^[12]

[The Mishnah] opened with “chalil” and ends with “abuv”!

Rav Pappa said: The chalil is the abuv.^[13]

And why is it called “chalil”?

Because its sound is sweet (chali).

דחלי קליה - Its sound is sweet to hear.

The Rabbis taught: There was an abuv in the Mikdash; it was smooth, it was thin, it was of reed, and it was from the days of Moshe.

חלק - Peeled.

דק - Tenves [in la’az];^[14] its skin is thin.

The king commanded and they plated it with gold, and its sound was not pleasant; they removed its plating, and its sound was pleasant as it had been.

There was a tziltzul (cymbal) in the Mikdash; it was of copper, and its sound was pleasant. It became damaged, and the Sages sent and brought craftsmen from Alexandria of Egypt and they repaired it, and its sound was not pleasant; they removed its repair, and its sound was pleasant as it had been.

צלצל - Two instruments struck one against the other, and their sound is thin; they call them cimbales [in la’az].

There was a mortar in the Mikdash; it was of copper, it was from the days of Moshe, and it would blend the spices [well]. It became damaged, and they brought craftsmen from Alexandria of Egypt and they repaired it, and it did not blend as it had; they removed its repair, and it blended as it had.

מפטמת את הבשמים - In it they would pound the spices of the ketores,^[15] and its sound was clear, and it blended the spices well and gave them fragrance; as we say in Kerisus (Kerisus 6b): the one who grinds says: “Grind well, well grind,” for the voice is good for the spices.

These two vessels remained from the First Temple; they became damaged and had no remedy. About them David said (Melachim I 7) “burnished copper,” (Divrei Hayamim II 4) “copper”; and about them it says (Ezra 8) “and vessels of gleaming copper, two, precious”.^[16]

שני כלים - The cymbal and the copper mortar.

ממורט - Thin, so that it can be folded.

ממורק - Cler luisant (bright, shining) [in la’az].^[17]

Rav and Shmuel [differ]: one said: Each one was worth as much as two of gold; and the other said: The two together were worth as much as one of gold.^[18]

Rav Yosef taught: The two together were worth as much as one of gold.

It was taught: Rabbi Nasan says: They were doubled, as it says “shenayim (two)” – do not read shenayim but sheniyim (doubled).

שניים - Two cymbals and two mortars.

Rabban Shimon ben Gamliel taught: The Shiloach would flow with water [from an opening the size of] an issar. The king commanded and they widened it so that its waters would increase, and they decreased; they went back and narrowed it, and it flowed with water [as before] – to fulfil what is said (Yirmiyahu 9) “Let not the wise man glory in his wisdom, and let not the mighty man glory in his might”.^[19]

בכאיסר - The mouth of the spring, from which it flows out there, was as wide as an issar.

אל יתהלל חכם - For his wisdom only spoils, because the vessels of the First Temple were made by [the instruction of] the Almighty, as it is written (Divrei Hayamim I 28): “All this in writing from the hand of Hashem, He made me understand all the work of the design.”^[20]

And so Rabban Shimon ben Gamliel would say: There was no hardulim in the Mikdash.

What is hardulim?

Abaye said: A tavla gurgedena; [it was not used] because its sound is pleasant and it confuses the melody.^[21]

הרדווליס טבלא גורגדנא - A bell and clapper, which they call esquelete [in la’az].

ומערבב את הנעימה - When this sound was finishing.

Rava bar Shila said in the name of Rav Masnah in the name of Shmuel: There was a magrefah in the Mikdash;^[22]

מגריפה - With it they would rake the ashes of the altar; vedil [in la’az]; and it is like a spoon.

Tosfos

אמרו מלאכי השרת מפני מה אין ישראל אומרים שירה לפניך בר"ה וביום הכיפורים - But it does not say “why do we not say song?” This implies that the ministering angels do say song; and therefore the Ri says that on Rosh Hashanah and Yom Kippur one does not skip [the words] “and the Chayos will sing and the Keruvim will glorify.”^[23]

ועליהם אמר דוד נחושת ממורט - Rashi explained: [it is said] about the copper that comes out in them. But it is difficult: this verse is simply in Melachim, where it is written “burnished copper,” and in Divrei Hayamim (II 4) it is written “polished copper” – so what does it mean, “and about them David said”? It seems to the Ri that the reading is: and about them the verse said: “burnished copper, copper (polished).”^[24]

הרדווליס - Rashi reads it with a samech; but it seems to Rebbi [that it is] hardevulim, with a mem. And so there is in Bereishis Rabbah: “ardulin in the city, and the province was overturned”; meaning, ardevulin is like hardevulin, and they are kinds of musical instruments – a mem interchanges with a nun. Hardevulim is the Targum of ugav.^[25]

מגריפה היתה במקדש - Rashi explained in the Kuntres that with it they rake the ashes. But it is difficult, for it was a musical instrument! Rather, it seems right to explain that there were two kinds of magrefos: one for the ashes and one for song.^[26]

Notes

1. 1. Continues from the previous amud [Arachin 10a], which asked: why on Sukkos do we say [the full] Hallel every day, and on Pesach we do not say it every day? On Sukkos the full Hallel is said on all eight days; on Pesach only on the first Yom Tov (in the Diaspora, the first two).
2. 2. The “bulls of the festival” are the musaf of Sukkos: thirteen bulls on the first day, one fewer each day, down to seven on the seventh (Bamidbar 29). So each day has its own offering, like a festival of its own; on Pesach the musaf is the same every day.
3. 3. Shabbos has its own musaf offering, yet no Hallel is said on it, since it is not called a “mo’ed”; only the festivals (mo’adim) call for Hallel.
4. 4. Eichah 1:15. In Taanis 29a the verse is expounded about the year of the spies, when Tammuz was made a full month; so the fixing of the new month is called a “mo’ed”.
5. 5. Yeshayahu 30:29. Hallel is said only on a day “sanctified as a festival,” that is, one on which work is forbidden. Work is permitted on Rosh Chodesh, so it carries no obligation of Hallel (Tosfos on the previous amud: the Hallel said on Rosh Chodesh today is a custom).
6. 6. Chanukah is not called a mo’ed and work is not forbidden on it; still the full Hallel is said, because of the miracle.
7. 7. The Purim miracle took place in Shushan, in Persia, outside Eretz Yisrael; song is not said over a miracle outside the Land.
8. 8. Before Israel entered the Land every land was fit for song, which is why Hallel is said over the Exodus; once they entered, only Eretz Yisrael was.
9. 9. That is, reading the Megillah is Purim’s Hallel, so no separate Hallel is said. The same exchange appears in Megillah 14a [Megillah 14a].
10. 10. Tehillim 113:1 [Tehillim 113], the opening of Hallel. At the Exodus Israel became servants of Hashem and no longer of Pharaoh; after the Purim miracle they remained subjects of Achashverosh, so these words could not be said.
11. 11. Once Israel was exiled from the Land, all lands reverted to their first status and were again fit for song; so for Rav Nachman this is no difficulty for Purim, which came after the exile.
12. 12. The Mishnah [Arachin 10a]: he would not play on an abuv of copper, only on an abuv of reed, because its sound is sweeter. The Gemara notes that the Mishnah opened with “chalil” (“the chalil plays before the altar”) and ended with “abuv.”
13. 13. Chalil and abuv: a wind instrument, a kind of pipe. Rav Pappa says they are two names for one instrument, called “chalil” for its sweet (chali) sound.
14. 14. Tenves is a la’az, an Old French word; Rashi often glosses in the spoken language of his country. Here it means “thin.” Rashi uses several more on this amud: cimbales (cymbals), cler luisant (shining), esquelete (a bell) and vedil (a shovel).
15. 15. The ketores is the incense, a blend of eleven spices burned on the golden altar morning and evening; the spices were pounded very fine in the mortar.
16. 16. “Burnished copper” is Melachim I 7:45; “polished copper” is Divrei Hayamim II 4:16; “and two vessels of fine gleaming copper, precious as gold” is Ezra 8:27. Our printed text lacks the word “polished” (ממורק) after the second “copper,” and “than gold” (מזהב) at the end.
17. 17. Rashi explains ממורק, the word of the verse in Divrei Hayamim (“polished copper”), though it is missing from our printed Gemara.
18. 18. They differ over “two, precious [as gold]” (Ezra 8:27): one says each copper vessel was worth two of gold; the other, both together were worth one of gold.
19. 19. The Shiloach is a spring in Yerushalayim whose water flowed from an opening the size of an issar, a small coin. Widening it by human wisdom spoiled it, teaching that one should not glory in one’s wisdom.
20. 20. David handed Shlomo the plan of the Temple and its vessels, given in writing by Hashem’s hand (Divrei Hayamim I 28:19); so any change made in them by human wisdom spoiled them.
21. 21. Hardulim is a musical instrument; Abaye calls it a tavla gurgedena, which Rashi explains as a bell and its clapper. Its sound is so pleasant and strong that it confuses the melody of the song, so it was not used in the Mikdash.
22. 22. The passage continues on the next amud [Arachin 11a], which describes the magrefah: it had ten holes, each producing ten kinds of music.
23. 23. Since the angels asked only about Israel, they themselves evidently do sing on these days; so on Rosh Hashanah and Yom Kippur one does not skip the line “and the Chayos will sing and the Keruvim will glorify” in the prayers.
24. 24. Tosfos ask: these verses are in Melachim and Divrei Hayamim, and David did not say them; so the Ri reads “and about them the verse said.”
25. 25. Rashi reads hardevalis with a samech; Tosfos read hardevulim with a mem, like ardulin in Bereishis Rabbah. It is the Aramaic rendering of ugav, a musical instrument.
26. 26. Rashi took the magrefah as a shovel for the ashes. Tosfos object that on the next amud [Arachin 11a] it is a musical instrument, and explain that there were two kinds of magrefah.