Arakhin 41

הקדישו הדר בו מעלה שכר להקדש

if he consecrated it, then he who dwells therein must pay rent to the Sanctuary.

הקדישו הדר בו

[It says,] 'If he consecrated i then he who dwells therein must pay the rent to the Sanctuary'.

היכי מצי מקדיש לה

But how could he have consecrated it; does not the Divine Law say.

(ויקרא כז, ב) איש כי יקדיש ביתו קדש אמר רחמנא מה ביתו ברשותו אף כל ברשותו

And when a man shall sanctify his house,<span class="x" onmousemove="('comment',' Lev. XXVII, 14.');">¹</span>

הכי קאמר

i.e.just as his house is in his possessio so [can he sanctify only] such things as are in his possession? - This is what it means: If he who leases it consecrates it, then he who dwells therein must pay rent to the Sanctuary.

הקדישו משכיר הדר בו מעלה שכר להקדש

You say, 'If he who leases it consecrated it', but how could he dwell therein?

הקדישו משכיר היכי דייר ביה

Surely he is committing sacrilege?

במעילה קאי

Furthermore [it says]: 'He must pay rent to the Sanctuary'?

ותו מעלה שכר להקדש

Once sacrilege has been committed its rent becomes profane? - It speaks of the case where he said: 'As soon as the rent comes in, it shall be sanctified'.

כיון דמעל ביה נפיק לי' שכר לחולין

But no man can sanctify anything that is non-existent? - That is in accord with R'Meir who said: A man may sanctify a thing that is non-existent.

דאמר

Some say R'Papa said to Abaye (others, that it was Rama B'Hama said to R'Hisda.)

לכשיבא שכרו יקדש

According to whom [will this teaching be]?

והא אין אדם מקדיש דבר שלא בא לעולם

According to R'Meir.

אמר רב יהודה אמר רב

who said.

הא מני

A man may sanctify a thing that is non-existent? - He replied: According to whom else [will it be]?

ר"מ היא דאמר

<big><b>MISHNAH: </b></big>A PLEDGE IS TO BE TAKEN FROM THOSE WHO OWE [MONEY DUE FROM] VALUATIONS, BUT NOT FROM THOSE WHO OWE SIN-OFFERINGS OR GUILT-OFFERINGS.<span class="x" onmousemove="('comment',' In the latter case the person will make every effort to obtain atonement through offering the sacrifice. In the former, where but the redemption of a pledge is involved, he might be negligently delaying it. The exceptions to each rule the Gemara mentions and explains.');">²</span>

אדם מקדיש דבר שלא בא לעולם

A PLEDGE MUST BE TAKEN FROM THOSE WHO OWE BURNT-OFFERINGS OR PEACE-OFFERINGS AND ALTHOUGH NO ATONEMENT IS OBTAINED FOR HIM UNTIL HE AGREES, AS IT IS SAID: LIRZONO, HE IS TO BE COERCED UNTIL HE SAYS: I AGREE.<span class="x" onmousemove="('comment',' Lirzono, 'with his agreement' (E.V. that he may be accepted) .');">³</span>

איכא דאמרי

THUS ALSO IS IT THE CASE WITH A DOCUMENT OF DIVORCE: THEY COERCE HIM UNTIL HE SAYS: I AGREE.

א"ל רב פפא לאביי ואמרי לה רב מרי בר חמא לרב חסדא

<big><b>GEMARA: </b></big>R'Papa said: It may happen that a pledge is taken from those who owe sin-offerings, and that none is taken from those who owe burnt-offerings.

כמאן

A pledge is taken of those who owe a sin-offering, that is in the case of a Nazirite.

כר"מ דאמר

For since a Master said: If he shaved his hair after having offered one of the three sacrifices due,<span class="x" onmousemove="('comment',' Num. VI, 14. The Nazirite must offer up a burnt-offering, a sin-offering and a peace-offering. Thereupon he may (ibid. 18) shave his hair, at the end of his Naziriteship.');">⁴</span>

אדם מקדיש דבר שלא בא לעולם

he has fulfilled his duty, and if the blood of one of them has been sprinkled, he is permitted to drink wine and to defile himself with a dead person; therefore he might be negligent about it<span class="x" onmousemove="('comment',' I.e., the sin-offering. if he happened to have brought the others first.');">⁵</span>

אמר ליה

and not bring it, [therefore one compels him to do so].

ואלא כמאן:

No pledge is taken from those who owe burnt-offerings: this refers to the burnt-offerings due from a woman who has given birth.

<big><strong>מתני׳</strong></big> חייבי ערכין ממשכנין אותן חייבי חטאות ואשמות אין ממשכנין אותן חייבי עולות ושלמים ממשכנין אותן

Why is that?

אע"פ שאין מתכפר לו עד שיתרצה שנאמר

[presumably] because Scripture cites it first?<span class="x" onmousemove="('comment',' Lev. XII, 6. The woman shall bring a lamb . . for a burnt-offering, . . and a young pigeon for a sin-offering, implying that the burnt-offering is indispensable to her cleansing. Actually, however, the sin-offering is offered up first.');">⁶</span>

{ויקרא א } לרצונו כופין אותו עד שיאמר

But did not Raba say: It is only in the reading [in the text] that Scripture has placed first but not in respect of the offering itself? - Rather, it refers to the burnt-offering due from a leper, for was taught: R'Johanan B'Beroka said: Just as his sin-offering and his guilt-offering are indispensable for [hi becoming clean again].

רוצה אני

so is his burnt-offering indispensable.

וכן אתה אומר בגיטי נשים כופין אותו עד שיאמר

AND ALTHOUGH NO ATONEMENT IS OBTAINED FOR HIM UNTIL HE AGREES.

רוצה אני:

Our Rabbis taught: He shall offer it,<span class="x" onmousemove="('comment',' Lev. I, 3.');">⁷</span>

<big><strong>גמ׳</strong></big> אמר רב פפא

that teaches that one forces him to do so.

פעמים שחייבי חטאות ממשכנין אותן חייבי עולות אין ממשכנין אותן

One might have thought, against his will?

חייבי חטאות ממשכנין אותן בחטאת נזיר דכיון דאמר מר

Therefore the text states: Lirzono.<span class="x" onmousemove="('comment',' Lirzono, 'with his agreement' (E.V. that he may be accepted) .');">⁸</span>

אם גילח על אחד משלשתן יצא ואם נזרק עליו אחד מן הדמים הותר הנזיר לשתות יין וליטמא למתים פשע בה ולא מייתי

How is that?

חייבי עולות אין ממשכנין אותן בעולת יולדת

He is coerced until he says.'

מאי ניהו דאקדמיה קרא

I will'.

והאמר רבא

Samuel said: A burnt-offering requires his agreement, for it is said: 'Lirzono'.

למקראה הקדימה הכתוב

What is he teaching Us, we have learnt already: ALTHOUGH HE CANNOT OBTAIN ATONEMENT UNTIL HE AGREES, AS IT IS SAID: LIRZONO? - It is necessary [for Samuel to mention it] for the case where his fellow put one aside for him.

אלא בעולת מצורע

You might have said: We need his agreement only in the case of an offering from his own [possession] but not from his fellow's, therefore we are informed that [it may happen] at times it may not please him to obtain atonement through something not of his own.

דתניא רבי ישמעאל בנו של רבי יהודה בן ברוקה אומר

An objection was raised: [If he said,] 'I vow the sin-offering or guilt-offering due from So-and-so'

כשם שחטאתו ואשמו עיכבתו כך עולתו עיכבתו:

ואף על פי שאין מתכפר לו עד שיתרצה:

ת"ר

(ויקרא א, ג) יקריב אותו מלמד שכופין אותו יכול בעל כרחו

ת"ל

לרצונו הא כיצד

כופין אותו עד שיאמר

רוצה אני

אמר שמואל

עולה צריכה דעת שנאמר

לרצונו

מאי קמ"ל

תנינא

אף על פי שאין מתכפר לו עד שיתרצה שנאמר

לרצונו

לא צריכא דפריש ליה חבריה מהו דתימא

כי בעינן דעת מדידיה אבל מדחבריה לא קמ"ל

זימנין דלא ניחא ליה דליכפר במידי דלא דידיה

מיתיבי

חטאתו ואשמו של פלוני עלי