meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Talmud/Bavli/Seder Kodashim/Arakhin/English/Wikisource Talmud.txt"}
text: Arakhin
  ערכין
  Wikisource Talmud
  
  
  Arakhin
  
  
  
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  [Mishnah]  ALL [PERSONS] ARE FIT TO EVALUATE OR TO BE MADE THE SUBJECTS OF VALUATION, ARE FIT TO VOW [ANOTHER'S WORTH] OR HAVE THEIR WORTH VOWED: — PRIESTS, LEVITES AND [ORDINARY] ISRAELITES, WOMEN AND SLAVES. 
  PERSONS OF UNKNOWN SEX AND HERMAPHRODITES ARE FIT TO VOW [ANOTHER'S WORTH], OR TO HAVE THEIR WORTH VOWED, AND ARE FIT TO EVALUATE, BUT THEY ARE NOT FIT TO BE MADE THE SUBJECTS OF VALUATION, FOR THE SUBJECT OF VALUATION MAY BE ONLY A PERSON DEFINITELY EITHER MALE OR FEMALE. 
  A DEAF-MUTE, AN IMBECILE, OR A MINOR ARE FIT TO HAVE THEIR WORTH VOWED OR BE MADE THE SUBJECT OF VALUATION, BUT THEY ARE NOT FIT TO MAKE EITHER A VOW [OF ANOTHER'S WORTH] OR TO EVALUATE, BECAUSE THEY HAVE NO MIND. 
  [Gemarah]  What does ALL [PERSONS] ARE FIT TO EVALUATE mean to include?  — It is meant to include one close to manhood who must be examined. 
  What does [ALL7 ARE] FIT TO BE MADE THE SUBJECTS OF VALUATION mean to include? —  It is meant to include a person disfigured, or one afflicted with boils. 
  For one might have assumed that since Scripture says:  A vow according to thy valuation, that only such persons as are fit to be made the subjects of a vow [as regards their worth], are fit to be made subjects of a valuation, and that persons who are unfit to be made subjects of a vow [as regards their worth], are also unfit to be made subjects of a valuation, hence Scripture informs us: of persons. i.e., 
  no matter who they be. 
  What does [ALL PERSONS] ARE FIT TO VOW mean to include? —  [The phrase ALL] is needed only for [the clause] 
  ‘are fit to have their worth vowed’  — What is to be included [in the phrase ALL] ARE FIT TO HAVE THEIR WORTH VOWED? Is it to include persons of unknown sex or hermaphrodites — but they are expressly stated [in our Mishnah]! Again is it to include a deaf-mute, an imbecile and a minor — they too are expressly stated! And if it is to include a person below the age of one month — that too is expressly mentioned! And again if it is to include an idolater — he too is expressly mentioned! 
  — In reality it is meant to include a person below the age of one month; and the Mishnah states it [by implication] and later on expressly mentions it. 
  What does ‘All persons are obliged to lay on hands’ mean to include?  — It is meant to include the heir, and this against the view of R. Judah. 
  What does ‘All persons can effect a substitute’ mean to include? —  That, too, means to include the heir, in contrast to the view of R. Judah. 
  For it was taught:  An heir must lay on hands, an heir can effect a substitute.  R. Judah says:  An heir does not lay on hands, and an heir cannot effect a substitute. 
  What is the reason of R. Judah's view?  — [Scripture says:] His offering,(Leviticus 1:3) i.e., but not his father's offering.  And he infers the rule concerning the commencement of the dedication of the animal from the rule governing its end.  Just as at the end of the dedication the heir does not lay on hands, thus also at the beginning he cannot effect a substitute. 
  And the Rabbis?  — [Scripture says redundantly:] And if he shall at all change — that included the heir.(Leviticus 27:10)  And we infer the rule concerning the end of the dedication from the rule governing the commencement of the dedication.  Just as at the beginning of the dedication the heir has power to effect a substitute, so at the end is he obliged to lay his hands on the animal's head. 
  But what do the Rabbis do with  ‘his offering’? [They interpret:]  ‘his offering’, but not the offering of an idolater; ‘his offering’, but not the offering of his neighbour; ‘his offering. i.e., to include all who have a share in the ownership of a sacrifice in the duty to lay on hands. 
  And R. Judah? — He does not hold that all who have a share in the ownership share the obligation of laying hands thereon;  or, indeed, if he should hold so