024b – אין מקדישין – פרק שביעי – ערכין, דף כד ע”ב

And Rav holds: in the end, does it return to the owner? It goes out to the Kohanim^[1], and the Kohanim acquire it from the "table on high" (sacred property of the Temple).

ורב - Rav says to Rabbi Shimon: is this not an exit, since in the end does it return to the owner?

What is Rav's reason? As the verse says: "And if from the jubilee year" (Leviticus 27), and the year of the jubilee is included in it^[2].

But Shmuel: is it written "and if in the year of the jubilee, from the jubilee"? Rather, it is written "from the year after the jubilee."

Granted, for Rav it is as written: "if from the jubilee" (Leviticus 27), and "if after the jubilee."

בשלמא לרב היינו דכתיב אם משנת היובל - Fifty sela, if it is redeemed after the jubilee, is a reduction.

But for Shmuel, what is "after the jubilee"? "After, after."

אלא לשמואל מאי אחר היובל - But this first verse, which requires fifty, also refers to after the jubilee.

אחר אחר - For example, two or three years after the jubilee there is a reduction; but if he sanctifies in the year after the jubilee, there is no reduction.

They object from a baraita: One may sanctify both before the jubilee and after the jubilee, but in the year of the jubilee itself one may not sanctify; and if he sanctified, it is not sanctified^[3].

Rav says to them: it is not sanctified with a reduction^[4]. Rather, if he sanctifies, it is sanctified and they pay fifty.

אינה קדושה ליגאל בגירוע - Since here there is a full jubilee.

This is inferred: before the jubilee, it is sanctified for redemption with a reduction.

מכלל - That is, what is taught ("one may sanctify") refers to sanctifying before the jubilee for redemption with a reduction; and the objection is and Rav and Shmuel etc.

But Rav and Shmuel both say: one may not sanctify for redemption with a reduction if less than two years (remain).

Rav says to them: whose view is this? It is the view of the Sages^[5].

אמר לך רב - Certainly, what is taught ("one may sanctify") means he must give fifty; and in the year of the jubilee itself it is not sanctified at all. Do not object to me, since this is the view of the Sages, who disagree with Rabbi in the chapter "Hasheg Yad" (above, daf 18), who say "the first is not included."

And I say like Rabbi, who says: the first and the first are included, the seventh and the seventh are included. Here too^[6], "in the year" and "the year of the jubilee" are included together.

ואנא דאמרי כרבי - And for Shmuel, even according to Rabbi it is not sanctified. For when Rabbi says from the first day and the first is included, that is where the verse has "until" (ועד) joined to the expression "from"^[7]. But here, where "until" is not written, one should have written "in the year"; Rabbi agrees that here it is not included.

If like Rabbi, what is the pundyon^[8] for?

אי רבי - If like Rabbi: he derives here from "year" and "year" being included, so the verse refers to the year of the jubilee itself, and it says he gives fifty. What is the pundyon for? If he sanctifies ten or twenty years before the jubilee, why should he give a sela and a pundyon rather than a sela per year? For when he sanctifies and redeems in the year of the jubilee itself, he pays only fifty; so it does not reach each year of the jubilee except as a sela, since from here until the next jubilee there are fifty years and this year is among them. Therefore, when he redeems two or three years before the jubilee, he has to pay a sela per year and nothing more.

And if you say: he does not hold that.

But we learned in a mishnah: If one sanctified two or three years before the jubilee, Rabbi says: I say he gives a sela and a pundyon^[9].

Rabbi holds like Rabbi Yehuda, who says: the year of fifty counts both ways^[10].

עולה לכאן ולכאן - The year of the jubilee belongs to the previous jubilee, and that year is counted once toward the next; so with this year they are not up to the next jubilee year, but forty-nine, and the next jubilee year is not counted with them, since the jubilee releases at its beginning. When the jubilee year enters, if he redeems after it, it goes out to the Kohanim, as written: "And it shall be, when the field goes out in the jubilee" (Leviticus 27:21). So it turns out that one who redeems a field of inheritance in the year of the jubilee itself, when it was sanctified, does not hold it except for forty-nine years, and he pays fifty sela, which comes to a sela and a pundyon per year.

For Shmuel, shall we say that Rabbi holds like the Sages^[11]?

לשמואל - Who says that here Rabbi agrees that "from" does not include "the year"; and the verse refers to the period after the jubilee, and it says he gives fifty.

לימא רבי - Who says: he gives a sela and a pundyon per year.

כרבנן סבירא ליה - Who disagrees with Rabbi Yehuda, that a year of the jubilee that has passed is not counted toward the next jubilee, and besides that year there are forty-nine years. For if Rabbi Yehuda held that in a jubilee there are only forty-eight years apart from the passed jubilee year, and the verse refers to the year after the jubilee, it would turn out he gives fifty sela for forty-eight years, which comes to a sela and two pundyonim.

For if he held like Rabbi Yehuda, it would need to say: a sela and two pundyonim^[12]. That is the conclusion.

For Shmuel, Rabbi holds like the Sages.

Come and hear^[13]: and they do not redeem after the jubilee less than a year.

Granted, for Shmuel: they do not redeem after the jubilee less than a year.

בשלמא לשמואל פחות משנה קאמר - Which the Mishnah teaches us: that in the year of the jubilee itself, if he sanctified it, it need not be redeemed, since it was not sanctified.

But for Rav, what is "after the jubilee"^[14]? A year.

Do you think "after the jubilee" means literally^[15] after the jubilee? Then what is "after the jubilee"?

Tosafot

סוף סוף לבעלים מי קא הדרא - But if you ask: why does he need to answer this way; let him say that Rav simply has no kal vachomer of Shmuel? It can be answered: because later (Arachin 29), in the dispute of Rav and Shmuel about one who sells his field in the jubilee year itself, Shmuel's reason is a kal vachomer, "if what was already sold..."; and there the Gemara objects that Rav does not say such a kal vachomer, and it answers from the beraisa that one may sell his daughter, a kal vachomer that the Gemara refutes. Here, for Rav, one had to refute the kal vachomer, and the meaning is: in the end does it return to the owner? And since it does not return to the owner, it is not sanctified again like a field of inheritance.

מאי טעמא דרב אמר קרא ואם משנת היובל כו' - Why does he need to explain the reason of Rav, since he refutes the kal vachomer of Shmuel, and Shmuel's main reason is from the kal vachomer? It can be answered: he had to say that the verse "if from the jubilee" means that the jubilee year is included, as Rabbi holds (above, Arachin 18), who says "the first and the first are included"; for if "from the jubilee" meant the year after the jubilee like Shmuel, then the jubilee year itself, since the verse does not speak of it, we would say it is redeemed at its value and not by the usual reckoning... Rav must say that Rabbi's view is the basis, and as explained, the dispute of Rav and Shmuel is according to Rabbi, but according to the Sages even Rav agrees that one who sanctifies in the jubilee year itself, it is not sanctified; and so it is stated later in this sugya.

אמר לך רב הא מני רבנן היא - Rav says to them: this is the view of the Sages, and I say like Rabbi. According to the explanation of Tosafot above, that since the verse does not speak of the jubilee year itself we would have said that if one sanctified then it is sanctified for redemption at value, how then do the Sages say that in the jubilee year itself one may not sanctify, and if one did it is not sanctified? We would have said that if one sanctified then, it is sanctified for redemption at value. But according to my teacher Rabbi Meir, it is clear.

אי כרבי פונדיון מאי עבידתיה - Why did he need to object on the basis that he holds like Rabbi? If he holds like Rabbi he should have objected directly to Rav from the mishnah we learned (later, Arachin 25): one who sanctified a field two or three years before the jubilee gives a sela and a pundyon per year; and if the jubilee year itself is sanctified like the other years of the jubilee, what is the pundyon for? It can be said that from this he could answer that it is the view of the Sages, as he answers above; but against Rabbi the objection is fine, since Rabbi says as the Gemara explains.

Notes

1. 1. Hekdesh: a field sanctified to the Temple that is not redeemed by the jubilee goes to the Kohanim, as the verse says (Leviticus 27:21): "it shall become the Kohen's holding," like a field of the ban.
2. 2. Kelal and prat: the phrase "from the jubilee year" is read as including the jubilee year itself, as Rabbi holds.
3. 3. This beraisa is cited as an objection against Rav: in the jubilee year itself the field is not sanctified at all, and Rav must explain it.
4. 4. Gerua (reduction): the redemption price of a sanctified field is reduced according to the number of years left until the jubilee (Leviticus 27:17-18).
5. 5. The Sages (rabanan) are the anonymous majority, opposed to Rabbi. "Whose view is this?" means the beraisa is anonymous and follows the Sages, so it need not be reconciled with Rabbi.
6. 6. Rabbi's rule: "the first day and the first are included" — the first and last of a range are both counted in it. Here the Gemara applies this to "year" and "the year of the jubilee."
7. 7. The rule depends on the word "until" (ועד): where "until" accompanies "from", the first and last are included; where it is absent, Rabbi too agrees the jubilee year is not included.
8. 8. A pundyon: a small silver coin, a fraction of a sela (general knowledge; the exact ratio is not stated on the page).
9. 9. The mishnah cited later (Arachin 25) states that one who sanctified a field two or three years before the jubilee pays a sela and a pundyon per year.
10. 10. Rabbi Yehuda holds that the jubilee year is counted both toward the previous jubilee and toward the next one.
11. 11. The Sages, who disagree with Rabbi Yehuda, hold that a jubilee year that has passed is not counted toward the next jubilee.
12. 12. On Rabbi Yehuda's count, forty-eight years remain, so each year comes to a sela and two pundyonim.
13. 13. A beraisa: a field sanctified after the jubilee may not be redeemed in less than a year. This seems to support Shmuel's reading of "after the jubilee."
14. 14. For Rav, "after the jubilee, a year" means the year that follows the jubilee year.
15. 15. Literally: "after the jubilee" in its plain sense means after the jubilee year itself.