Arakhin 48

Chapter 48

א ורב סבר סוף סוף לבעלים מי קהדרא לכהנים הוא דנפקא וכהנים משולחן גבוה קא זכו

1 Rab, however, holds,1 at any rate, it does eventually not return to the owners, it is to the priests that it g and the priests obtain it from the table of the Most High. What is the reason of Rab's view? - Scripture said: If from the year of Jubilee [he shall sanctify his field],2

ב מאי טעמא דרב דאמר קרא (ויקרא כז, יז) ואם משנת היובל ושנת היובל בכלל

2 the year of Jubilee being included. And Samuel? - Is it written: If in the year of Jubilee? It is written: If fr the year of Jubilee, i.e., from the year after the year of Jubilee.

ג ושמואל מי כתיב ואם בשנת היובל משנת היובל כתיב משנת שאחר היובל

3 It is all well according to Rab, hence it is written: 'If from the year of Jubilee', [and also], 'and if after the Jubilee';<span class="x" onmousemove="('comment',' Ibid. 18. [The former verse indicating that if the consecration took place on Jubilee year the redemption price must be the full fifty shekels, and the second verse teaches the redemption at a reduction where the consecration took place after the Jubilee.]');">3 but according to Samuel what means: 'and if after the Jubilee'?4 - It means, After after.<span class="x" onmousemove="('comment',' [I.e., two or three years after the Jubilee, when there the redemption is at a reduction, whereas if the consecration took place earlier the redemption price must be the full fifty shekels.]');">5

ד בשלמא לרב היינו דכתיב אם משנת היובל (ויקרא כז, יח) ואם אחר היובל אלא לשמואל מאי אחר היובל אחר אחר

4 An objection was raised: One may consecrate [a field] both before and after the year of Jubilee. But in the year of Jubilee itself one should not consecrate, and if one has consecrated, no sanctity attaches [to the field].6 Rab will tell you: [It means] it acquires no sanctity so as to be redeemable at a deduction, but it is consecrated and one must pay the full fifty shekels [for the redemption].

ה מיתיבי מקדישין בין לפני היובל בין לאחר היובל ובשנת היובל עצמה לא יקדיש ואם הקדיש אינה קדושה אמר לך רב אינה קדושה בגירוע אבל קדוש ונותנין חמשים

5 This implies that [if one consecrates] before the Jubilee year it would be sanctified and redeemable at a deduction; but have not Rab and Samuel both declared: One cannot consecrate to redeem at a deduction less than two years before the Jubilee? - Rab will tell you: This is the view of the Rabbis, but I hold with Rabbi, who said: The first7 [day] includes the first day; the seventh [day]7 includes the seventh day.8 So here, too, 'from the year' [of Jubilee includes the year of Jubilee.<span class="x" onmousemove="('comment',' [Whilst the cited Baraitha must certainly be explained that no consecration is effective in the Jubilee year, Rab does not stand refuted in view of Rabbi's support of his interpretation of the verse.]');">9

ו מכלל דלפני היובל קדושה ליגאל בגירוע והא רב ושמואל דאמרי תרוייהו אין מקדישין ליגאל בגירוע פחות משתי שנים

6 But if [this is the view of] Rabbi, where does the pondion come in?<span class="x" onmousemove="('comment',' If Scripture refers to the second year after the Jubilee, so that fifty shekels are payable for forty-eight years. the redeemer must add one pondion to each shekel (v. supra p. 142 n. 2) ; but according to Rabbi, Scripture speaks of the year of Jubilee itself, so that fifty shekels are payable for fifty years, i.e., just a sela' per year; how then does the pondion come in?');">10 And if you were to say, he ignored the pondion: surely we learnt: If a man consecrated two or three years before the Jubilee. said Rabbi: I hold that he must pay a sela' [shekel] and a pondion? - Rabbi is of the view of R'Judah who said: The fiftieth year is counted both ways.<span class="x" onmousemove="('comment',' The year of Jubilee is the last of the last cycle and the first of the new one, so that there are forty-nine years for each of which a shekel and a pondion are due from the redeemer.');">11

ז אמר לך רב הא מני רבנן היא ואנא דאמרי כרבי דאמר ראשון וראשון בכלל שביעי ושביעי בכלל הכא נמי בשנת ושנת היובל בכלל

7 Shall we say then that Samuel12 holds Rabbi to be in accord with the Rabbis?<span class="x" onmousemove="('comment',' That the Jubilee year is not included in the cycle of forty-nine years, so that there are full forty-nine years between one Jubilee and another apart from the Jubilee year itself.');">13 For if his [Rabbi's] view were in accord with that of R'Judah, it should read: 'one sela' and two pondions'!<span class="x" onmousemove="('comment',' For on the view of R. Judah there are only forty-eight years between one Jubilee and another, which would make the payment per year amount to one shekel and two pondions.');">14 Hence we must say that on the view of Samuel, Rabbi15

ח אי כרבי פונדיון מאי עבידתיה

8 agrees with the Rabbis.

ט וכי תימא לית ליה והתנן הקדיש שתים ושלש שנים לפני היובל רבי אומר אומר אני נותן סלע ופונדיון רבי כרבי יהודה סבירא ליה דאמר שנת חמשים עולה לכאן ולכאן

9 Come and hear: NOR REDEEM IT LESS THAN ONE YEAR AFTER THE YEAR OF JUBILEE. This will be right for Samuel's view,16 for one cannot indeed redeem it less than one year after the year of Jubilee;17 but according to Rab, what means 'Not less than a year after the Jubilee'? - Do you think that 'after the year of Jubilee' is to be taken literally? [No].'

י לשמואל לימא רבי כרבנן סבירא ליה דאי כרבי יהודה סלע ושתי פונדיונות מיבעי ליה ע"כ לשמואל רבי כרבנן סבירא ליה

10 After the year of Jubilee' means in the midst of the Jubilee

יא תא שמע ולא גואלין אחר היובל פחות משנה בשלמא לשמואל לא גואלין לאחר יובל פחות משנה אלא לרב מאי אחר יובל שנה

יב מי סברת אחר יובל ממש מאי אחר יובל

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