Arakhin 56
(ויקרא כז, כא) כשדה החרם לכהן תהיה אחוזתו וגמר לכהן לכהן מגזל הגר
as it is said As a field devoted,' the possession thereof shall be the priest's,<span class="x" onmousemove="('comment',' Lev. XXVII, 21. (5) Num. V, 8. There being no heir to this stranger, his property falls to the priests. As in Lev. XXVII, 21 the words 'The possession thereof shall be the priest's' occur here. Hence the inference from analogy of expression.');"><sup>3</sup></span>
לכהן שבאותו משמר
You say, To the priest in that [particular] guard; but perhaps it means to any priest it pleases him [to give it to] When it says, Besides the ram of the atonement, whereby atonement shall be made for him,<span class="x" onmousemove="('comment',' V. p. 168, n. 5.');"><sup>4</sup></span>
או אינו אלא לכל כהן שירצה
hence Scripture speaks of the priests in that guard.<span class="x" onmousemove="('comment',' The sense of the verse being that the priest who offers the atoning sacrifice for him shall receive the capital and extra fifth.');"><sup>5</sup></span>
(במדבר ה, ח) מלבד איל הכיפורים אשר יכפר בו עליו הרי בכהן שבאותו משמר הכתוב מדבר
The following question was raised: How if it<span class="x" onmousemove="('comment',' If the year of Jubilee fell on the Sabbath day on which the guards are changed, to which, the incoming or the outgoing guard, shall the field etc. be given?');"><sup>6</sup></span>
שדה היוצאה לכהנים ביובל נותנה למשמר שפגע בו יובל
fell on a Sabbath? - R'Hiyya B'Ammi in the name of Hulfana said: It is to be given to the departing guard.<span class="x" onmousemove="('comment',' The Jubilee started on the eve before the Day of Atonement. Therefore the outgoing guard is entitled to the privilege.');"><sup>7</sup></span>
איבעיא להו
R'Nahman B'Isaac said: Thus was it also taught: It is to be found,<span class="x" onmousemove="('comment',' Since the end of the seventh year (the 49th year in the cycle) coincides with the beginning of the Jubilee.');"><sup>8</sup></span>
פגע בו בשבת מאי
then, that both the year of Jubilee and the seventh year effect [respectively] the release [of de and land] at the same time, except that the year of Jubilee [effects it] in its beginning and the seventh year a its end.<span class="x" onmousemove="('comment',' The wording is incorrect. It is because the end of the seventh year coincides with the beginning of the Jubilee that both effect the release at the same time. What meaning is there then to the 'except that'.');"><sup>9</sup></span>
א"ר חייא בר אמי משמיה דחולפנא
On the contrary! It was just because of this! - Say: Because the year of Jubilee, etc. Granted that th seventh year [effects release] at the end, as it is written: At the end of every seven years, thou shalt make a release,<span class="x" onmousemove="('comment',' Deut. XV, 1.');"><sup>10</sup></span>
אמר רב נחמן בר יצחק
That takes place on the Day of Atonement, as it is written: In the day of atonement shall ye make proclamation with the horn throughout all your land.<span class="x" onmousemove="('comment',' Lev. XXV, 9. And the Day of Atonement is the tenth day after the beginning of the New Year.');"><sup>11</sup></span>
אימא
[The latter asked:] But let him compare movable property to immovable property? - But is it not a matter of dispute among Tannaim, there being some who compare the one to the other,<span class="x" onmousemove="('comment',' R. Judah supra.');"><sup>13</sup></span>
ר' ישמעאל בנו של רבי יוחנן בן ברוקה היא דאמר
BUT THE SAGES SAY: THINGS DEVOTED GENERALLY FALL TO THE PRIESTS, AS IT IS SAID: AS A FIELD DEVOTED: THE POSSESSION THEREOF SHALL BE THE PRIEST'S.<span class="x" onmousemove="('comment',' Ibid. 21.');"><sup>18</sup></span>
לאו תנאי היא
IF [THEY HAD BEEN] CONSECRATED AS A VOW, HE MUST GIVE THEIR VALUE,<span class="x" onmousemove="('comment',' If he vowed to bring an offering and after designating an animal for the purpose he devoted it, since if that animal died or was stolen he would be liable to replace it, the animal is still regarded as being in his possession and the animal is devoted. As, however, an animal once designated as an offering may never be used for any other purpose, the devoter must pay its full value to the priest, whilst the animal itself is to be sacrificed for the purpose to which it originally had been designated by its owner. The same would apply if the sacrifice in question had not been vowed but obligatory.');"><sup>19</sup></span>
דאיכא דמקיש ואיכא דלא מקיש כמ"ד לא מקשינן:
IF AS A FREEWILL-OFFERING, HE MUST GIVE WHAT IT IS WORTH TO HIM.<span class="x" onmousemove="('comment',' If without vow or earlier liability he designated an animal as a freewill-offering, then he must pay the amount at which he valued his satisfaction with the fact that he was able to bring this offering.');"><sup>20</sup></span>
<big><strong>מתני׳</strong></big> חרמי כהנים אין להם פדיון אלא נותנים לכהנים כתרומה
[IF, E.G. , HE SAID:] LET THIS OX BE A BURNT-OFFERING, ONE ESTIMATES HOW MUCH A MAN WOULD PAY FOR THE OX TO OFFER IT AS A BURNT-OFFERING, WHICH HE WAS NOT OBLIGED [TO OFFER].
(ויקרא כז, כח) כל חרם קדש קדשים הוא לה'
THEY [WHO REDEEM IT] ESTIMATE WHAT A MAN WOULD GIVE FOR THIS FIRSTLING IN ORDER TO GIVE IT TO THE SON OF HIS DAUGHTER OR TO THE SON OF HIS SISTER.<span class="x" onmousemove="('comment',' A firstling, by reason of being a firstling, is a sacrifice due, which the owner is obliged to hand to the priest. And if the owner, before bringing this animal to the priest had devoted it, he can redeem it by estimating how much a man would give to him to have that firstling given to his relatives, who are priests. A priest must not pay to an Israelite with the view of being favoured as to the latter's priestly gifts. V. Bek. 27a.');"><sup>21</sup></span>