Arakhin 49

Chapter 49

א באמצע יובל דכל כמה דלא מליא ליה שנה לא מגרע ליה
1 for as long as a year is not complete it cannot be deducted.<span class="x" onmousemove="('comment',' From the total of remaining years to the next Jubilee, and he who redeems must pay for the incomplete year a full shekel with its pondion, The Mishnah thus means that after the Jubilee all redemptions must be made on the basis of complete years.');"><sup>1</sup></span>
ב מאי קמ"ל דאין מחשבין חדשים עם ההקדש הא בהדיא קתני אין מחשבין חדשים עם ההקדש מה טעם קאמר מה טעם לא גואלין לאחר יובל פחות משנה משום דאין מחשבין חדשים עם ההקדש:
2 What is he teaching us? That one does not reckon months to the disadvantage of the Sanctuary? But that was [expressly] taught [in the Mishnah]: ONE MAY NOT RECKON ANY MONTHS TO THE [DISADVANTAGE OF] THE SANCTUARY? - He gives the reason: Why is it ruled: NOR REDEEM IT LESS THAN ONE YEAR AFTER THE YEAR OF JUBILEE? Because one does not reckon the months to [the disadvantage] of the Sanctuary.
ג אין מחשבין חדשים וכו': ת"ר מנין שאין מחשבין חדשים עם ההקדש ת"ל (ויקרא כז, יח) וחשב לו הכהן את הכסף על פי השנים הנותרות שנים אתה מחשב ואי אתה מחשב חדשים
3 Our Rabbis taught: Whence do we know that one does not reckon months to the [disadvantage of] the Sanctuary? The text states: Then the Priest shall reckon unto him the money according to the years that remain,<span class="x" onmousemove="('comment',' Lev. XXVII, 18.');"><sup>2</sup></span> i.e., you may reckon years but not months. Whence do we know that if you desire to add the months [so as] to consider them one year, you can do so; as e.g. , if he consecrated [the field] in the middle of the forty-eighth year?<span class="x" onmousemove="('comment',' And by adding the months that have already elapsed to the preceding years, there are left less than two years to the Jubilee, in which case the redemption price is the full fifty shekels.');"><sup>3</sup></span> Therefore the text states: Then the priest shall reckon unto him, in any case.<span class="x" onmousemove="('comment',' I.e., the priest must always so reckon as it should be to the advantage of the Sanctuary.');"><sup>4</sup></span>
ד מניין שאם אתה רוצה לעשות חדשים לשנה עושה היכי דמי כגון דאקדשיה בפלגא דארבעין ותמני
4 <big><b>MISHNAH: </b></big>IF A MAN CONSECRATED HIS FIELD AT THE TIME WHEN THE LAW OF THE JUBILEE IS IN FORCE,<span class="x" onmousemove="('comment',' V. infra 32b, when the law of Jubilee is not in force the redemption price is fixed according to the value of the field,');"><sup>5</sup></span> HE MUST PAY FIFTY SHEKELS FOR [EVERY PIECE OF FIELD SUFFICIENT FOR] THE SOWING OF A HOMER OF BARLEY.
ה ת"ל וחשב לו הכהן מ"מ:
5 IF THE FIELD CONTAINED RAVINES TEN HANDBREADTHS DEEP OR ROCKS TEN HANDBREADTHS HIGH, THEY ARE NOT INCLUDED IN THE MEASURE.
ו <big><strong>מתני׳</strong></big> המקדיש שדהו בשעת היובל נותן בזרע חומר שעורים חמשים שקל כסף היו שם נקעים עמוקים עשרה טפחים או סלעים גבוהים עשרה טפחים אינן נמדדין עמה פחות מכאן נמדדין עמה
6 BUT IF LESS THAN THIS, THEY ARE INCLUDED. IF HE CONSECRATED IT TWO OR THREE YEARS BEFORE THE JUBILEE, THEN HE MUST PAY ONE SELA' [SHEKEL] AND ONE PONDION FOR EACH YEAR'IF HE SAYS: 'I SHALL PAY FOR EACH YEAR AS IT COMES ONE DOES NOT LISTEN TO HIM, BUT HE MUST PAY FOR ALL THE YEARS TOGETHER'IT IS ALL THE SAME WHETHER THE OWNER OR ANYONE ELSE [REDEEMS THE FIELD].
ז הקדישה שתים ושלש שנים לפני היובל נותן סלע ופונדיון לשנה ואם אמר הריני נותן דבר שנה בשנה אין שומעין לו אלא נותן את כולו כאחד אחד בעלים ואחד כל האדם מה בין בעלים לכל אדם אלא שבעלים נותנין חומש וכל אדם אין נותנין חומש:
7 WHEREIN THEN DOES THE OWNER DIFFER FROM ANY OTHER MAN? IN THAT THE OWNER MUST ADD ONE FIFTH, WHEREAS ANY OTHER MAN NEED NOT ADD ONE FIFTH. <big><b>GEMARA: </b></big>A Tanna taught: [A field requiring] one kor<span class="x" onmousemove="('comment',' A homer.');"><sup>6</sup></span> seed, but not one [yielding] a kor crop. Strewn with the hand, not with oxen!<span class="x" onmousemove="('comment',' We assess the value of the field by the quantity of the seed required (not by the yield of the crop) when strewn with the hand, but not when strewn from a perforated bag or wagon drawn by oxen.');"><sup>7</sup></span> Levi taught: Neither too thick, nor too thin, but in average manner!
ח <big><strong>גמ׳</strong></big> תנא כור זרע ולא כור תבואה מפולת יד ולא מפולת שוורים תני לוי לא מעבה ולא מידק אלא בינוני:
8 IF THE FIELD CONTAINS RAVINES etc. But let them be treated as if they had been consecrated separately? And if you were to say that since they are not sufficient for [the sowing of] a kor, they cannot become consecrated; surely it was taught: Field.<span class="x" onmousemove="('comment',' Lev. XXVII, 16.');"><sup>8</sup></span> What does that mean to teach? Because it is said: the sowing of a homer of barley shall be valued at fifty shekels of silver;<span class="x" onmousemove="('comment',' Lev. XXVII, 16.');"><sup>8</sup></span>
ט היו שם נקעים עמוקים כו': וליקדשו באנפי נפשייהו
9 from this I know only [the law] if he consecrated it in this manner. Whence [do I know] to include also a lethek, half a lethek, a se'ah, or half a se'ah, a tarkab, or half a tarkab?<span class="x" onmousemove="('comment',' Two letheks are one kor; one kor is thirty se'ahs; one se'ah is six kabs. Tirkab. lit., 'two kabs', has come later on to be used as the term. tech. for three kabs.');"><sup>9</sup></span>
י וכי תימא כיון דלא הוו בית כור לא הוו קדשי והתניא שדה מה ת"ל לפי שנאמר (ויקרא כז, טז) זרע חומר שעורים בחמשים שקל כסף אין לי אלא שהקדיש כענין הזה מנין לרבות לתך וחצי לתך סאה ותרקב וחצי תרקב ת"ל שדה מ"מ
10 Therefore Scripture says 'Field', of any size! Mar Ukba B'Hama replied: Here the reference is to ravines full of water which cannot be sown. Infer that also [from the fact] that [the clefts] were mentioned in an analogous position to that of rocks.<span class="x" onmousemove="('comment',' In which sowing is impossible.');"><sup>10</sup></span> This proves it. But then also smaller [areas than ten handbreadths] too [ought not to be included]? - Those are called small 'clefts of the earth' or 'spines of the earth'.<span class="x" onmousemove="('comment',' And treated as part of the field.');"><sup>11</sup></span> IF HE CONSECRATED IT TWO OR THREE YEARS etc. Our Rabbis taught: And an abatement shall be made from thy valuation,<span class="x" onmousemove="('comment',' Lev. XXVII, 18. Just as when he consecrated a field in, for example, the tenth year after the Jubilee and came to redeem it in the twentieth, he would deduct the ten years during which he had it, so if the Sanctuary had had the benefit of the field for a number of years he would deduct from the sum wherewith he redeems the field all the years the Sanctuary owned, or derived benefit from it.');"><sup>12</sup></span>
יא אמר מר עוקבא בר חמא הכא בנקעים מלאים מים דלאו בני זריעה נינהו דיקא נמי דקתני דומיא דסלעים ש"מ
11 also from the Sanctuary; so that if the Sanctuary enjoyed the property for two or three years, or even if it did not enjoy it, but had it in its possession, one may deduct one sela' and one pondion for each year. IF HE SAYS: I SHALL PAY EACH YEAR etc. Our Rabbis taught: Whence do we know, that if the owner said, 'I shall pay for each year as it comes' that we do not listen to him? Therefore the text says: 'Then the priest shall reckon unto him the money', i.e., until the whole sum is together.
יב אי הכי פחות מכאן נמי הנהו נגאני דארעא מיקרו שידרי דארעא מיקרו:
12 It is all the same whether it be the owner or someone else, except that the owner must add one fifth, whereas any other man need not add the fifth. <big><b>MISHNAH: </b></big>IF A MAN CONSECRATED [HIS FIELD] AND THEN REDEEMED IT, IT DOES NOT GO OUT OF HIS POSSESSION IN THE JUBILEE.<span class="x" onmousemove="('comment',' As would be the case if another man had redeemed it, when it would go out on Jubilee to the priests; v. Lev. XXVII, 19.');"><sup>13</sup></span>
יג הקדישה שתים ושלש וכו': ת"ר
13 IF HIS SON REDEEMED IT, IT REVERTS TO HIS FATHER IN THE JUBILEE. IF ANOTHER, OR A RELATIVE REDEEMED IT, AND HE<span class="x" onmousemove="('comment',' The original owner.');"><sup>14</sup></span>
יד (ויקרא כז, יח) ונגרע מערכך אף מן ההקדש שאם אכלה הקדש שנה או שתים אי נמי לא אכלה אלא שהיתה לפניו נותן סלע ופונדיון לשנה:
14 REDEEMED IT FROM HIS HAND, IT GOES OUT TO THE PRIESTS.<span class="x" onmousemove="('comment',' The printed edd. of the separate Mishnah read: '. . it does not go out of his possession in the year of Jubilee'; v. Maim. Mishnah Commentary.');"><sup>15</sup></span>
טו ואם אמר הריני נותן כו': ת"ר מנין שאם אמרו בעלים הרינו נותנין דבר שנה בשנה שאין שומעין להם ת"ל (ויקרא כז, יח) וחשב לו הכהן את הכסף עד שיהא כסף כולו כאחד אחד בעלים ואחד כל אדם מה בין בעלים לכל אדם שהבעלים נותנין חומש וכל אדם אין נותנין חומש:
15 IF ONE OF THE PRIESTS REDEEMED IT,<span class="x" onmousemove="('comment',' From the treasurer of the Sanctuary.');"><sup>16</sup></span> AND IT WAS STILL IN HIS POSSESSION,<span class="x" onmousemove="('comment',' At the commencement of the year of Jubilee. His argument would be: If another (i.e., not the owner) Israelite had redeemed it, I and my collagues would have received it anyhow in the year of Jubilee; now that I have it in my possession, I have the best claim to it.');"><sup>17</sup></span> THEN HE CANNOT SAY: 'SINCE IT GOES OUT TO THE PRIESTS IN THE YEAR OF JUBILEE, AND SINCE IT IS NOW IN MY POSSESSION, THEREFORE IT BELONGS TO ME', BUT IT GOES OUT OF HIS POSSESSION TO BE DISTRIBUTED AMONG ALL HIS BRETHREN THE PRIESTS.<span class="x" onmousemove="('comment',' I.e., to the group officiating as the year of Jubilee commences.');"><sup>18</sup></span>
טז <big><strong>מתני׳</strong></big> הקדישה וגאלה אינה יוצאה מידו ביובל גאלה בנו יוצאה לאביו ביובל גאלה אחר או אחד מהקרובים וגאלה מידו יוצאה לכהנים ביובל
16 
יז גאלה אחד מן הכהנים והרי היא תחת ידו לא יאמר הואיל והיא יוצאה לכהנים ביובל והרי היא תחת ידי הרי היא שלי אלא יוצאה מתחת ידו ומתחלקת לכל אחיו הכהנים:
17 
Previous ChapterNext Chapter