013a – אין נערכין – פרק שני – ערכין, דף יג ע”א

Charim came and took his share and the share of his fellows, six; and likewise Pashchur, and likewise Immer.^[1]

וכן חרים וכן פשחור וכן אימר - And Yehoyariv did not come up again.

The prophets among them enacted that even if Yehoyariv, the head of the mishmaros,^[2] comes up, Yedayah is not to be pushed from his place; rather, Yedayah is primary and Yehoyariv secondary to him.

Rather, [“and likewise in the Second” was said] about the rest.^[3]

Rav Ashi said: Those six years until Ezra came up and sanctified [the land] are not counted,^[4]

רב אשי אמר - In truth, “and likewise in the Second” refers to the year after shemittah, and it is the view of the Rabbis. And as for what troubled you above, that it was destroyed in the shemittah year itself – that is no difficulty: for the first six years from the building of the Temple until Ezra came up and sanctified Eretz Yisrael, they did not count shemittos and Yovels. Remove six years from the years of the Temple, and you find the year 420 in shemittah. How so? Four hundred (and six years) are eight Yovels, and fourteen years are two shemittah cycles; and in the year 421, which was the year after shemittah, it was destroyed.^[5]

as it is written (Ezra 4): “Then ceased the work of the House of God which is in Jerusalem”,^[6]

ומנלן דעד שית שני לא סליק עזרא דכתיב באדין בטילת וגו' - Thus the building began in the second year of Daryavesh.

and it is written (Ezra 6): “And this House was finished on the third day of the month of Adar, which was the sixth year of the reign of King Daryavesh”.^[7]

וכתיב ושיציא ביתא וגו' - Thus it was completed in the sixth year: that makes five years. And at that time in the following year, which is the sixth year of the building, Ezra came up and arrived in Jerusalem in the month of Av; and until Tishrei, which is the seventh [year] of the building, he did not begin to count.

And it was taught: At that time in the following year Ezra came up, and his exile with him, as it is written (Ezra 7): “And he came to Jerusalem in the fifth month, which was in the seventh year of the king”.^[8]

The matter itself: Yisrael counted seventeen Yovels from when they entered the land until they left. And you cannot say that they counted from when they entered, for if you say that they counted from when they entered, the Temple would be found destroyed at the start of a Yovel, and you would not find (Yechezkel 40) “in the fourteenth year after the city was struck”, etc.^[9]

The seven [years] that they conquered – from where do we know it?

For Kalev said (Yehoshua 14): “Forty years old [was I] when Moshe the servant of Hashem sent [me] from Kadesh Barnea to spy out the land [etc.]; and now [behold,] I am this day eighty-five [years old]”.^[10]

And the master said: In the first year Moshe made the Mishkan; in the second the Mishkan was erected and he sent the spies.^[11]

When he crossed the Yarden, how old was Kalev?

Eighty less two.^[12]

בר תמנן נכי תרתי - For from the sending of the spies until they entered the land was only thirty-eight [years], apart from the year of the sending, for they were sent in the second [year] after the Exodus.

When they were dividing the inheritances he said (Yehoshua 14): “I am eighty-five years old”;

it emerges that they conquered for seven [years].^[13]

And the seven that they divided – from where do we know it?

If you wish, say: since they conquered for seven, they divided for seven.

And if you wish, say: because otherwise you would not find them (Yechezkel 40) “the fourteenth year after the city was struck”.^[14]

מדלא משכחת ארבע עשרה שנה אחרי אשר הוכתה העיר - That it should be a Yovel, if you do not remove fourteen [years] for the conquest and the division.

Mishnah

We do not have fewer than six inspected lambs in the Chamber of the Lambs,^[15] enough for Shabbos and for the festival days of Rosh Hashanah; and one may add without limit.

We do not have fewer than two trumpets, or than nine lyres, and one may add without limit; and the cymbal alone.^[16]

מתני' מתשעה כנורות - Mishnah: [The reason for nine lyres] is not explained.

והצלצל לבדו - There was one cymbal there and no more; and the reason is explained in the Gemara.

Gemara

The tamid and musaf offerings are many!^[17]

Gemara: It was assumed that “enough for Shabbos and for the two festival days” was said precisely: that for this reason we need six, for if Shabbos and the two festival days of Rosh Hashanah come together and they cannot inspect, they will have rams ready.

The Tanna is speaking of [the year] in general, and is speaking of the tamid offerings alone.^[18]

בעלמא קאי - That on all the days of the year too we need six – not because of Shabbos and Rosh Hashanah, but because of [the view of] Ben Bag Bag, as is explained shortly.

And what is [meant by] “enough for Shabbos and for the festival days”? It is merely a mnemonic;^[19]

סימנא בעלמא - So that you do not err in the reading and change it to four or five; for this reason it took these three days, which need six tamid offerings.

and this is what it says: We do not have fewer than six lambs^[20]

ארבעה ימים קודם שחיטה - And for this reason we always need six, for at the time of inauguration they put six there …^[21]

Tosfos

שאפי' משמרתו של יהויריב עולה - Rashi explained that he did not come up again. And this is astonishing: from where does he know that he did not come up again? For it implies that he could come up, since it says “that even if the mishmar of Yehoyariv comes up.” And further, Rabbeinu Elchanan asked: many came up, and it is not clear to us that he did not come up. And Rabbi said: in any case it is possible that Yehoyariv came up; and here it asks thus – “the mishmar of Yehoyariv, was it there in the Second [Temple]?” – because these twenty-four stood in place of the mishmaros that did not come up: they were divided into twenty-four mishmaros and served in their stead.^[22]

הנך שית עד דסליק עזרא וקדיש לא קחשיב - This needs study according to what I explained, that even when the tribes went into exile they still counted Yovels, in order to sanctify the shemittah years. If so, in the Babylonian exile too, before Ezra came up, they should have counted; why did they begin to count [only] when Ezra came up? One may answer that it is not comparable: certainly while Yisrael is on its land, even when Yovel is not in force, shemittah is in force as to ploughing and sowing, and they would sanctify [the years]; but in exile they did not sanctify shemittah at all. And this needs study: even when they were in exile they would need to sanctify shemittah because of the release of debts, which applies both in the land and outside the land. And if so – that shemittah does not depend on Yovel – even when Yisrael is in exile and not on its land at all, why should they not count shemittos, as when part of Yisrael is on its land? For even though not all its inhabitants are on it, they count shemittah, even though they do not count Yovel.^[23]

אותו זמן לשנה הבאה - That is, on the third (and twentieth) of Adar Ezra came up from Bavel, and he came up to Jerusalem in the fifth month, for he was delayed on the journey from the month of Adar until the month of Av.^[24]

כלב כמה הוי בר תמנין נכי תרתין - Rabbeinu Elchanan asked: from where do we know that in the second year Kalev was exactly forty years old, so that when Yisrael crossed the Yarden he was eighty less two? Perhaps he had begun his forty-first year, and at the sending of the spies he was at the end of his fortieth – for we do not find [a record of] Kalev’s years – and when Yisrael crossed the Yarden he was eighty less one. And from where does the Gemara know that they conquered for seven and divided for seven? And Rabbi said: the verse did not come to obscure but to explain; for what are Kalev’s years to us, if not to tell us for certain that they conquered for seven and divided for seven?^[25]

מאי כדי לשבת סימנא בעלמא - Here it explains at the outset that “enough for Shabbos” is merely a mnemonic; but in Menachos, chapter Ha-Techeles (49b and there), it does not say so until the conclusion, where it says there: Ravina said to Rav Ashi: “These six are seven, for there is the morning of Sunday”; [until then it held that] it said “for Shabbos” precisely. And this is the explanation: if the two days of Rosh Hashanah were on Thursday and Friday, on Sunday they inspect the tamid of Thursday, which is four days before its slaughter; and that of Friday, which is the second day of Rosh Hashanah, they inspect on Monday, which is four days before its slaughter; and likewise that of Shabbos one inspects on Tuesday. And it asks: they are seven, for there is the morning of Sunday, which also requires inspection four days before its slaughter; and if so, how can they have fewer than seven?^[26]

Notes

1. 1. Continues the beraisa from the previous amud [Arachin 12b]: four mishmaros came up from the exile – Yedayah, Charim, Pashchur and Immer. The prophets divided them into twenty-four by lot, and Yedayah drew his own share and the shares of his fellows, six in all; so too each of the others.
2. 2. Yehoyariv was the first of the twenty-four priestly watches (mishmaros), and Yedayah the second (Divrei Hayamim I 24:7). Since Yedayah came up from the exile and Yehoyariv did not, the prophets enacted that even if Yehoyariv came up later he would not displace Yedayah.
3. 3. This proves that “and likewise in the Second [Temple]” does not refer back to the watch of Yehoyariv, which did not head the order in the Second Temple, but to the rest: the Ninth of Av and the day after Shabbos (Rashi on the previous amud).
4. 4. Rav Ashi answers the difficulty that the Second Temple fell in the year after shemittah: the first six years of the Temple, until Ezra came up and sanctified the land, were not counted towards shemittah and Yovel.
5. 5. The reckoning: the Second Temple stood 420 years. Without the first six, 414 remain – eight Yovels (400) and two seven-year cycles (14) – so the 420th year was a shemittah, and in the 421st, the year after shemittah, it was destroyed.
6. 6. Ezra 4:24. The verse continues: “and it ceased until the second year of the reign of Daryavesh” – the building began in Daryavesh’s second year (Rashi).
7. 7. Ezra 6:15. The House was finished in Daryavesh’s sixth year – five years from the start of the building (Rashi).
8. 8. Ezra 7:8. Ezra reached Jerusalem in Av of the sixth year of the building, and the count began only in Tishrei, the start of the seventh; so six years went uncounted (Rashi).
9. 9. The Gemara returns to the beraisa cited earlier [Arachin 12b]. Yovel is the fiftieth year, after seven shemittah cycles. Yechezkel’s vision came “at the beginning of the year, on the tenth of the month” – Yom Kippur of a Yovel year – fourteen years after the destruction. Had the count begun at the entry, the destruction would fall at the start of a Yovel, and the fourteenth year after it could not be a Yovel.
10. 10. Yehoshua 14:7, 14:10. Kalev was forty when Moshe sent him to spy out the land, and eighty-five when he came before Yehoshua as the land was being divided.
11. 11. That is: the Mishkan was made in the first year after the Exodus; in the second it was set up and the spies were sent; from then until the entry into the land were thirty-eight years (Rashi).
12. 12. Forty plus thirty-eight is seventy-eight, eighty less two.
13. 13. From seventy-eight to eighty-five is seven years; all those years were spent conquering, until the division began.
14. 14. Yechezkel 40:1. That is, without seven years of division the fourteenth year after the destruction would not be a Yovel (Rashi).
15. 15. Each lamb for the tamid must be inspected for blemishes four days before its slaughter, as the Gemara explains on the next amud. The Chamber of the Lambs was a room in the Temple where the inspected lambs were kept.
16. 16. Trumpets (chatzotzros) are blown by the Kohanim over the offerings; lyres (kinoros) accompany the Levites’ song; the cymbal (tziltzal) is two broad pieces of metal struck together (Rashi on the next amud).
17. 17. That is: on Shabbos and Rosh Hashanah there are many musaf lambs besides the tamid, so how can six lambs be enough?
18. 18. That is: the Tanna speaks of every day of the year, and of the tamid alone, two lambs a day.
19. 19. Shabbos and the two days of Rosh Hashanah are three days, with two tamid lambs each – six; the Tanna named them only as a sign for remembering the number (Rashi).
20. 20. The passage continues on the next amud [Arachin 13b]: “inspected in the Chamber of the Lambs four days before slaughter” – following Ben Bag Bag.
21. 21. Rashi continues on the next amud [Arachin 13b]: at the inauguration they placed six inspected lambs there, and each day two were taken and two put in their place. Rashi here explains the words “four days before slaughter” of the Gemara there.
22. 22. Tosfos disagree with Rashi (s.v. וכן חרים) that Yehoyariv never came up again; he may have come up. The Gemara’s question “was Yehoyariv’s watch in the Second Temple?” means that the twenty-four watches of the Second Temple were divided out of the four that came up, and served in place of those that did not.
23. 23. Tosfos ask: if Yovels were counted even after the exile of the tribes, to sanctify the shemittah years, why was there no count in the Babylonian exile before Ezra came up? They answer that in exile shemittah was not sanctified at all, but leave it in doubt, since the release of debts applies outside the land too.
24. 24. “That time” is the third of Adar, the day the House was finished; from Adar until Av Ezra was on the road.
25. 25. Rabbeinu Elchanan asks: perhaps Kalev was at the end of his fortieth year when the spies were sent, so that at the crossing he was seventy-nine, leaving only six years for the conquest. The answer: the verse comes to make things clear; it gives Kalev’s years only to tell us that they conquered for seven and divided for seven.
26. 26. In Menachos [Menachos 49b] the Gemara first takes “for Shabbos” literally, until Ravina objects that seven are needed because of Sunday morning’s tamid; Tosfos lay out the count: every tamid needs inspection four days before its slaughter.