Talmud zu Arakhin 2:3

HALAKHAH: “The fife five and six,” etc. Therefore the one of sacrifices supersedes¹Since it is emphasized that at the water-drawing festivity fifes may not be used, it is implied that on other occasions fifes may be played in the Temple on the Sabbath. Babli 51a.. The Mishnah is Rebbi Yose ben Rebbi Jehudah’s, as it was stated: The fife accompanying the sacrifices supersedes the Sabbath²Playing a musical instrument on the Sabbath and holidays in general is rabbinically forbidden, so one should not be tempted to tune or repair the instrument, which would be a biblical infraction. Since it is stated in Eruvin Chapter 10 that in general rabbinic Sabbath prohibitions are not to be observed in the Temple, the burden of proof is on those authorities who deny the use of fifes in the Temple on a Sabbath., the words of Rebbi Yose ben Rebbi Jehudah, but the Sages say, it supersedes neither the Sabbath nor the holiday. There we have stated³Mishnah Arakhin 2:3.: “On twelve days in the year the fife beats the time before the altar, at the sacrifice of the First Pesaḥ, the sacrifice of the Second Pesaḥ, on the first day of Passover, on the day of Pentecost, and on the eight days of Tabernacles.” Are there eight days without a Sabbath? Rebbi Yose said it anonymously, Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: It is Rebbi Yose ben Rebbi Jehudah’s⁴Since the Mishnah implicitly states that fifes were used on the Sabbath in the week of Tabernacles.. In the opinion of those rabbis why does it not supersede? Because it is not clear⁵There is no biblical indication that fifes be used in Temple worship. A popular usage is no reason to disregard rabbinic prohibitions (i. e., popular restrictions) in the Temple.. But is it not written⁶1K. 1:40, a description of Solomon’s coronation., and the people blew fifes? That is written for Solomon’s festivity. Rebbi Jonah in the name of Rebbi Abba bar Mamal: And heartfelt joy like one marching with a fife⁷Is. 30:29. The verse starts with a reference to song of the night starting the holiday, referring to the recital of Hallel in the Passover night, as explained in Jonathan’s paraphrase of the verse. Therefore the verse shows that the combination of playing the fife and reciting the Hallel is traditional.. Any time one uses a fife one recites the Hallel. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: Why does one recite Hallel all seven days of Tabernacles⁸In contrast to Passover, where Hallel is recited (and therefore the fife played) only on the first day. (Later practice to recite a truncated form of Hallel on these days is a Babylonian peculiarity unknown to and irrelevant for Galilean sources.)? Corresponding to the lulav which is renewed all seven days⁹Because it frequently needs new willow branches and occasionally also new myrtle branches.. And why a fife for all these things? We have stated, for one is at stated times and the other is at stated times; this is beloved and that is beloved. They attached the beloved to the beloved. “On Pentecost one says to him, here you have maṣsah, here you have leavened.¹⁰Mishnah 1:10.” There are Tannaim who state, here you have leavened, [here you have maṣsah.]¹¹Corrector’s addition, unnecessary since the question is which of the breads, the azyme shew-bread or the leavened two extra loaves of Pentecost (Lev. 23:17) are distributed first. He who said, here you have maṣsah, because it is beloved; he who said, here you have leavened, because it is frequent¹²Even though this text is repeated in Halakhah 5:8, it seems that text should read that maṣsah is frequent, and therefore leavened bread better liked. In fact the two breads of Pentecost are the only leavened breads permitted in the Temple area during the entire year and it is a general principle that in the Temple service the more frequent must have precedence over the less frequent..