Arakhin 57
חרמים כל זמן שהן בבית בעלים הרי הן כהקדש לכל דבריהן שנאמר
Once given to the priests, they are in every respect profane, as it is said: 'Every devoted thing in Israel shall be thine.<span class="x" onmousemove="('comment',' Num. XVIII, 14.');"><sup>1</sup></span>
בשלמא רבנן כדקא מפרשי טעמייהו וטעמא דרבי יהודה בן בתירא
Whence do we know that if a priest consecrates his field which he derived from 'devotion',<span class="x" onmousemove="('comment',' I.e., a field which an Israelite devoted.');"><sup>2</sup></span>
אלא רבי יהודה בן בתירא האי כשדה החרם מאי עביד ליה
he may not say: Since it falls to the priests [at Jubilee] and is now in my possession, it shall remain mine; and i is arguable a minori: If I acquire title to what belongs to others, how much more [can I do so] with what belongs to me! Therefore it is written: 'As a field devoted, the possession thereof shall be the priest's'.
(ויקרא כז, כא) כשדה החרם לכהן תהיה אחוזתו מה תלמוד לומר
This comes to throw light and it itself illumined: His field which he derived from 'devotion' is compared with an Israelite's field of possession: just as an Israelite's field of possession goes out of his hand and is distributed among the priests [at Jubilee], thus also his field which he derived from 'devotion' goes out of his hands and is distributed among his brethren the priests.
הואיל ויוצאה לכהנים והרי היא תחת ידי תהא שלי
[They derive this from the fact that instead of] 'devoting thing' [is is written] the devoted thing.<span class="x" onmousemove="('comment',' 'Devoted' would have conveyed the required meaning; 'the' devoted is redundant, and the Sages make the said inference therefrom.');"><sup>4</sup></span>
הרי זה בא ללמד ונמצא למד
But will Rab leave aside the Rabbis and act in accord with R'Judah B'Bathyra? - A Baraitha teaches the reverse.<span class="x" onmousemove="('comment',' I.e., reverses the views of R. Judah b. Bathyra and the Sages recorded in our MISHNAH:');"><sup>7</sup></span>
מקיש שדה חרמו לשדה אחוזה של ישראל מה שדה אחוזה של ישראל יוצאה מתחת ידו ומתחלקת לכהנים אף שדה חרמו יוצאה מתחת ידו ומתחלקת לאחיו הכהנים
But will he leave aside a Mishnah and act in accord with a Baraitha? - Rab teaches also our Mishnah in the reverse manner.
רב מתני' נמי איפכא תני
But R'Samuel said that only for the case where he had already done so, but did he at all say one may do so at the outset? - That [reservation] applied only to the time when the Sanctuary was still standing, because of the loss of consecrated property, but now one may do so even at the outset.
הכי קאמר
An objection was raised: The law of the Hebrew slave applies only as long as the Jubilee applies, as it is said: He shall serve with thee unto the year of Jubilee.<span class="x" onmousemove="('comment',' Lev. XXV, 40.');"><sup>12</sup></span>
למאי דאפכיתו ותניתו הלכה כרבי יהודה בן בתירא
Neither does the law concerning a devoted field apply except at the time when the law of the Jubilee applies, as it is said: And in the Jubilee it shall go out, and he shall return unto his possessions.<span class="x" onmousemove="('comment',' Ibid. 28.');"><sup>13</sup></span>
ההוא גברא דאחרמינהו לנכסיה בפומבדיתא אתא לקמיה דרב יהודה אמר ליה
The law touching houses in walled cities applies only as long as the law of the Jubilee applies, as it is said: It shall not go out in the Jubilee.<span class="x" onmousemove="('comment',' Ibid. 30.');"><sup>14</sup></span>
שקול ארבעה זוזי ואחיל עלייהו ושדינהו בנהרא ולישתרו לך
R'Simeon B'Yohai said: The law concerning a devoted field applies only at the time in which the law of the Jubilee applies, as it is said: But the field, when it goeth out in the Jubilee, shall be holy unto the Lord, as a field devoted.<span class="x" onmousemove="('comment',' Ibid. XXVII, 21.');"><sup>15</sup></span>
פרסומי מלתא
But the case of Pumbeditha referred also to immovable property? - Immovable property outside the Land is like movable property in the land of Israel.<span class="x" onmousemove="('comment',' Here, then, is evidence that the law concerning devoted property applies only as long as the law of the Jubilee is in force.');"><sup>20</sup></span>
אין עבד עברי נוהג אלא בזמן שהיובל נוהג שנאמר
YOU MAY SANCTIFY IT BY CONSECRATING ITS VALUE [TO THE OWNER], BUT YOU MAY NOT SANCTIFY IT BY CONSECRATING ITSELF TO THE ALTAR.<span class="x" onmousemove="('comment',' The Sanctuary may receive the value which the satisfaction of having offered up such a sacrifice has for the owner (v. previous Mishnah) , but the firstling may never be deprived of its primary character as a firstling, so as to be offered up in any other capacity, as any other animal consecrated to the altar.');"><sup>23</sup></span>
(ויקרא כה, מ) עד שנת היובל יעבוד עמך
<big><b>GEMARA: </b></big>And the Rabbis?<span class="x" onmousemove="('comment',' Who do not use these verses for the inferences which R. Ishmael derives from them, to what purpose are they using them?');"><sup>24</sup></span>
ואין שדה החרם נוהגת אלא בזמן שהיובל נוהג שנאמר
'No man shall sanctify' is required to [render such consecration for the altar transgression of a] prohibition; 'thou shalt sanctify' is necessary in accord with what was taught: Whence do we know that if one had a firstling born to him among his flock, that he is commanded [formally] to sanctify it?