Arakhin 53

והכא קרא אשכח ודרשי

but here they found a Scriptural verse which they interpreted [as follows]:<span class="x" onmousemove="('comment',' As excluding the field under question, quite independent of the discussion as to whether acquisition of usufruct is like acquisition of the soil itself. vran');">¹</span>

לכתוב רחמנא אם משדה מקנתו אשר לא שדה אחוזתו אי נמי

The Divine Law should have said: 'If from the field acquired by purchase which is not his field of possession', or 'which is not a field of possession', what does 'from the field of his possession'<span class="x" onmousemove="('comment',' 'men privativum'. For further notes v. B.B. Sonc. ed., pp. 285ff.');">²</span>

אשר לא שדה אחוזה מאי משדה אחוזתו שדה שאינה ראויה להיות שדה אחוזה יצתה זו שראויה להיות שדה אחוזה:

mean?

הכהנים והלוים מקדישין לעולם וכו':

[It means] a field incapable of becoming a field of possession, [thus] excluding this which is capable of becoming a field of possession.

בשלמא גואלין אצטריך לאפוקי מדישראל דלא פרקי אלא עד יובל קא משמע לן דכהנים ולוים גואלין לעולם

PRIESTS AND LEVITES MAY CONSECRATE AT ANY TIME.

אלא מקדישין מאי איריא כהנים ולוים

Granted that it is necessary [to teach that the priests may] REDEEM to exclude Israelites who may redeem only up to the year of Jubilee.

אפי' ישראל נמי

That is why we are informed [that priests and Levites] MAY REDEEM AT ANY TIME.

וכי תימא

But as regards [their ability to] CONSECRATE, why teach about priests and Levites since Israelites may do the same?<span class="x" onmousemove="('comment',' V. supra 24a.');">³</span>

בשנת היובל עצמה הניחא לשמואל דאמר

And if you were to say it refers to the year of Jubilee itself, that would be right only on the view of Samuel who says: In the yea of Jubilee itself it [the consecrated object] acquires no sacred character,<span class="x" onmousemove="('comment',' V. ibid.');">⁴</span>

בשנת היובל עצמה לא קדשה קמ"ל דכהנים ולוים מקדישין לעולם

therefore the information [in our Mishnah] that priests and Levites, however, may consecrate at any time.

אלא לרב מאי איריא כהנים ולוים

But on the view of Rab, why speak about priests and Levites?

אפי' ישראל נמי

Israelites, too, may [consecrate at any time, even in the year of Jubilee]? - But according to your own opinion, for what purpose does he teach: BOTH BEFORE AND AFTER THE JUBILEE?<span class="x" onmousemove="('comment',' In which Israelites may not consecrate.');">⁵</span>

ולטעמיך בין לפני היובל בין לאחר היובל למה לי

- Rather [must we explain]: Because he taught in the first part 'Before the Jubilee'.

אלא איידי דתנא רישא

and 'afte the Jubilee',<span class="x" onmousemove="('comment',' V. supra 24a.');">⁶</span>

לפני היובל ולאחר היובל תנא סיפא נמי

therefore he taught in the second part too, BOTH BEFORE AND AFTER THE YEAR OF JUBILEE.

בין לאחר היובל בין לפני היובל

And since he taught in the first part, 'They may neither consecrate.

ואיידי דתנא רישא

nor redeem', he teaches also in the second part: [PRIESTS] MAY CONSECRATED.

אין מקדישין ולא גואלין תנא נמי סיפא

AND REDEEM.

מקדישין וגואלין:

<big><b>MISHNAH: </b></big>IF ONE CONSECRATED HIS FIELD AT A TIME WHEN THE [LAW OF THE] JUBILEE WAS NO LONGER VALID,<span class="x" onmousemove="('comment',' The law of the year of Jubilee was valid only as long as all Israel lived in the Holy Land, with the tribes inhabiting the portions of the land allocated to them by Joshua, v. infra 32b.');">⁷</span>

<br><br><big><strong>הדרן עלך אין מקדישין</strong></big><br><br>

THEY SAY TO HIM: MAKE THOU THE FIRST BEGINNING!' BECAUSE THE OWNER MUST PAY AN ADDED FIFTH WHEREAS NO OTHER PERSON NEED PAY AN ADDITIONAL FIFTH.<span class="x" onmousemove="('comment',' For as long as it was valid, the price to be paid was fixed (fifty shekels for every piece of the field sufficient for the sowing of a homer of barley) and did not depend upon any offer of the owner. But after the validity of the Jubilee was lost, the field of possession, too, had to be redeemed at its value, hence the question here.');">⁸</span>

מתני׳ <big><strong>המקדיש</strong></big> את שדהו בשעה שאין היובל אומר לו

IT HAPPENED THAT ONE CONSECRATED HIS FIELD BECAUSE IT WAS BAD.

פתח אתה ראשון שהבעלים נותנין חומש וכל אדם אין נותנין חומש.

THEY SAID TO HIM: MAKE THOU THE FIRST BEGINNING!' HE SAID: 'I WILL ACQUIRE IT FOR AN ISSAR'.<span class="x" onmousemove="('comment',' The expense was greater than its produce.');">⁹</span>

מעשה באחד שהקדיש שדהו מפני רעתה אמרו לו

R'JOSE SAID: HE DID NOT SPEAK THUS, BUT 'FOR AN EGG', BECAUSE CONSECRATED OBJECTS MAY BE REDEEMED BY EITHER MONEY OR MONEY'S WORTH.<span class="x" onmousemove="('comment',' Eight perutahs.');">¹⁰</span>

פתח אתה ראשון

HE SAID TO HIM: IT HAS BECOME THINE.<span class="x" onmousemove="('comment',' The treasurer said to the owner: It is yours.');">¹¹</span>

אמר

THUS HE WAS FOUND TO HAVE LOST AN ISSAR AND THE FIELD WAS HIS AGAIN.

הרי היא שלי באיסר

<big><b>GEMARA: </b></big>IF ONE CONSECRATED HIS FIELD AT A TIME WHEN etc. THEY SAY: but was it not taught.'

אמר רבי יוסי

They compel him'? - What THEY SAY means is 'they compel him'.

לא אמר זה באיסר אלא

Or, if you like say, At first, they speak to him.

בביצה שהקדש נפדה בכסף ובשוה כסף

If he obeys, he obeys.

אמר לו

If not, they compel him.

הגעתיך נמצא מפסיד איסר ושדהו לפניו:

FOR THE OWNER MUST PAY AN ADDED FIFTH.

<big><strong>גמ׳</strong></big> המקדיש שדהו בשעה כו':

Why argue from the fact that the owner is obliged to pay an added fifth, infer it from the fact that since it is dear to him he will pay more to redeem it?

אומרין

And furthermore, the obligation to redeem it rests upon the owner?<span class="x" onmousemove="('comment',' V. Lev. XXVII, 23.');">¹²</span>

והתניא

- He gives one reason and then another.

כופין

One reason, that since it is dear to him he will pay more to redeem it; and another, that the obligation to redeem it rests upon the owner, and furthermore, the owner is obliged to pay an added fifth.

מאי אומרין נמי

IT HAPPENED THAT ONE CONSECRATED HIS FIELD etc. Shall we say they are disputing this principle: R'Jose holds that money's worth is like money, whilst the Rabbis are of the opinion that money's worth is not like money?

כופין

But then we have an established principle that money's worth is like money!<span class="x" onmousemove="('comment',' V. B.K. 7a.');">¹³</span>

ואיבעית אימא

- [No.] All agree that money's worth is like money, but here they are disputing whether one may redeem by an object the fifth of which is not worth one perutah; the first Tanna holding only with an issar, the fifth of which is worth one perutah, may one redeem [but not by less],<span class="x" onmousemove="('comment',' The disagreement is in detail, not on principle, both holding that redemption may be achieved by either money or money's worth. An issar is the smallest coin containing five perutahs.');">¹⁴</span>

מעיקרא אומרין אי צאית צאית ואי לא כופין:

whilst R'Jose holds with an egg too one may redeem.

שהבעלים נותנין חומש וכו':

HE SAID TO HIM: IT HAS BECOME THINE! THUS HE WAS FOUND TO HAVE LOST AN ISSAR AND THE FIELD WAS HIS AGAIN.

מאי איריא שהבעלים נותנין חומש

This anonymous statement is in accord with the view of the Rabbis.<span class="x" onmousemove="('comment',' Which speaks of his losing an issar.');">¹⁵</span>

תיפוק ליה דאיידי דחביבה עליה טפי ופריק לה

<big><b>MISHNAH: </b></big>IF ONE SAID: 'I WILL ACQUIRE IT FOR TEN SELA'S, AND ANOTHER '[FOR] TWENTY', AND ANOTHER 'FOR THIRTY', AND ANOTHER 'FOR FORTY', AND ANOTHER 'FOR FIFTY', AND HE [THAT BID] FIFTY RECANTED, THEY TAKE PLEDGES FROM HIS PROPERTY UP TO TEN SELA'S.<span class="x" onmousemove="('comment',' Through his recanting the Sanctuary lost ten sela's, the difference between his bid and that of the next lower bidder. As a rule, some definite act is necessary before any purchase is legally binding, but with regard to any transaction touching the Sanctuary an oral undertaking has the force of a legal act.');">¹⁶</span>

ועוד מצות גאולה באדון

IF HE [THAT BID] FORTY<span class="x" onmousemove="('comment',' This is explained in the GEMARA:');">¹⁷</span>

חדא ועוד קאמר

RECANTED, THEY TAKE PLEDGES FROM HIS POSSESSION UP TO TEN SELA'S.

חדא דאיידי דחביבה עליה טפי ופריק לה

IF HE [THAT BID] THIRTY RECANTED, THEY TAKE PLEDGES FROM HIS POSSESSIONS UP TO TEN SELA'S.

ועוד מצות גאולה באדון היא

IF HE THAT BID TWENTY RECANTED THEY TAKE PLEDGES FROM HIS POSSESSION UP TO TEN SELA'S.

ועוד שהבעלים נותנין חומש כו':

IF HE THAT BID TEN RECANTED THEY SELL [THE FIELD] FOR WHAT IT IS WORTH, AND COLLECT WHAT REMAINS FROM HIM WHO BID TEN.<span class="x" onmousemove="('comment',' The difference between what he bid (ten sela's) and what after his retraction was actually paid by the lowest bidder.');">¹⁸</span>

מעשה באחד שהקדיש שדהו וכו':

IF THE OWNER BID TWENTY AND ANY OTHER MAN BID TWENTY,<span class="x" onmousemove="('comment',' After the owner offered twenty.');">¹⁹</span>

לימא בהא קמיפלגי דר"י סבר

THEN THE OWNER COMES FIRST, BECAUSE HE MUST ADD ONE FIFTH.

שוה כסף ככסף ורבנן סברי

IF ONE SAID 'I WILL ACQUIRE IT FOR TWENTY-ONE SELA'S'

שוה כסף אינו ככסף

והא קי"ל דשוה כסף ככסף

דכולי עלמא שוה כסף ככסף והכא בפודין בדבר שאין בחומשו שוה פרוטה קמיפלגי ת"ק סבר

איסר דאיכא בחומשו שוה פרוטה פרקינן ורבי יוסי

כביצה נמי פרקינן:

אמר לו

הגעתיך נמצא מפסיד איסר ושדהו לפניו:

סתמא כרבנן:

<big><strong>מתני׳</strong></big> אמר אחד

הרי היא שלי בעשר סלעים ואחד אומר בעשרים ואחד אומר בשלשים ואחד אומר בארבעים ואחד אומר בחמשים

חזר בו של חמשים ממשכנין מנכסיו עד עשר חזר בו של ארבעים ממשכנין מנכסיו עד עשר חזר בו של שלשים ממשכנין מנכסיו עד עשר חזר בו של עשרים ממשכנין מנכסיו עד עשר

חזר בו של עשר מוכרין אותו בשוויו ונפרעין משל עשר את המותר

הבעלים אומרים בעשרים וכל אדם אומרים בעשרים הבעלים קודמין מפני שהם מוסיפין חומש

אמר אחד

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