Talmud Bavli
Talmud Bavli

Commentary for Kiddushin 41:17

בתי חצרים ושדה אחוזה בהדיא כתיב על שדה הארץ יחשב כדאמר רב נחמן בר יצחק לקרוב קרוב קודם ה"נ לקרוב קרוב קודם

To include all cases of redemption, that they are to be redeemed in this order.<span class="x" onmousemove="('comment',' This is assumed to mean that in all cases where redemption is stated it may be by relatives.');"><sup>26</sup></span> Surely that refers to houses in walled cities and Hebrew slaves? - No: to houses in villages and 'fields of possession'.' Houses in villages and fields of possession!' these are explicitly provided for, 'they shall be reckoned with the fields of the country'? - It is as R'Nahman B'Isaac said [elsewhere], to teach that the nearer the relation, the greater his precedence; so here too, it is to shew that the nearer the relation, th greater is his precedence.<span class="x" onmousemove="('comment',' I.e., in the same order of priority as the kinsmen enumerated in Lev. XXV, 48, 49.');"><sup>27</sup></span>

Daf Shevui to Kiddushin

The Talmud resolves Abaye’s difficulty by saying that the midrash refers only to houses in villages and ancestral fields.
But again, there is a problem, same as above. We have a verse that explicitly teaches that houses in villages have the same rule as ancestral fields. So why would we need a midrash to teach that.
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Daf Shevui to Kiddushin

The Talmud solves this by referring to a statement made in another context—that the nearest relative has the first obligation to redeem the house in the village. That is what this midrash teaches. But neither midrash need be read as teaching that houses in walled cities can be redeemed by relatives.
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