Arakhin 59

Chapter 59

א ורב ענן ברייתא לא שמיעא ליה ודשמואל ממאי דאינה מכורה ומעות חוזרין דלמא אינה מכורה ומעות מתנה מידי דהוה אמקדש אחותו דאיתמר המקדש אחותו רב אמר מעות חוזרין ושמואל אמר מעות מתנה
1 And R''Anan?<span class="x" onmousemove="('comment',' What was his doubt?');"><sup>1</sup></span> - As to the Baraitha, he had not heard it and as far as Samuel's [teaching] is concerned, whence [the evidence that it means] that it is not sold and the money is returned? Perhaps [it means]: 'It is not sold and the money is [to be considered] a gift'; just as is the case of one who betroths his sister; for it was stated: If one betroths his sister, Rab said the [betrothal] money is to be returned, and Samuel holds that the money is regarded as a gift!<span class="x" onmousemove="('comment',' Everyone knows that he cannot betroth his sister, hence his form of betrothal was a humorous manner of giving her a gift. V. Kid. 46b.');"><sup>2</sup></span> Abaye said to R'Joseph: Why do you find it proper that we penalize the purchaser. let us penalize the seller!<span class="x" onmousemove="('comment',' The question refers to the case of a man who sold his slave outside Palestine. Why punish the purchaser? Why not punish the seller by decreeing that he should return the money to the would-be purchaser and imposing upon the seller the duty of manumitting him?');"><sup>3</sup></span> - He answered: 'Not the mouse has stolen, the hole has stolen.
ב א"ל אביי לרב יוסף מאי חזית דקנסינן ליה ללוקח נקנסיה למוכר
2 But if there were no mouse, whence would the hole [have its theft]? - It is reasonable that we penalize him with whom the forbidden stuff is [found].<span class="x" onmousemove="('comment',' The penalty is inflicted where the corpus delicti, here the unlawfully sold slave, is to be found.');"><sup>4</sup></span> IF THERE WAS A YEAR OF BLIGHT, etc. If it is included in the reckoning even when he left it fallow [for a year], is it necessary to state that [it is included] if he broke the ground?<span class="x" onmousemove="('comment',' Where he made some use of the land.');"><sup>5</sup></span> - It is necessary.
ג אמר ליה לאו עכברא גנב אלא חורא גנב אי לאו עכברא חורא מנא ליה מסתברא היכא דאיתיה לאיסורא קנסינן:
3 For you might have thought: We say to him,<span class="x" onmousemove="('comment',' To the seller.');"><sup>6</sup></span> pay him the money [which the breaking of the ground cost] and he will go;<span class="x" onmousemove="('comment',' Return you the field.');"><sup>7</sup></span> therefore we are informed [that we do not say so]. R'ELEAZAR SAID: IF HE SOLD IT TO HIM, etc. It was taught: R'Eleazar said, Whence do we know that if he sold him [the field] before the New Year whilst it was full of fruit, that he cannot say to him: 'Leave it before me as I have left it before you',<span class="x" onmousemove="('comment',' When I sold it to you.');"><sup>8</sup></span>
ד היתה שנת שדפון כו': השתא הובירה עולה לו נרה מיבעיא
4 therefore it is said: 'According to the number of years of the crops he shall sell unto thee', i.e., it may happen that a man enjoys three crops in two years.<span class="x" onmousemove="('comment',' 'Years of crops' suggests years with all their crops, no matter how many. If two crops' only were intended, Scripture would have chosen another expression, such as 'number of years' or 'number of crops'.');"><sup>9</sup></span> <big><b>MISHNAH: </b></big>IF HE SOLD IT TO THE FIRST FOR ONE HUNDRED [DENARS].
ה נרה איצטריך ליה סלקא דעתך אמינא אמרינן ליה הב ליה דמיה וליסק קמ"ל:
5 AND THE FIRST SOLD IT TO THE SECOND FOR TWO HUNDRED, THEN HE NEED RECKON ONLY WITH THE FIRST,<span class="x" onmousemove="('comment',' The field is at present in the possession of the second, from whom its original owner desires to redeem it. The latter need reckon only according to the purchase money he himself received from the first buyer. From that sum he would deduct the amounts due for the years during which the field was in the buyer's possession.');"><sup>10</sup></span> FOR IT IS WRITTEN: [THEN LET HIM COUNT THE SALE THEREOF]. UNTO THE MAN TO WHOM HE SOLD IT.<span class="x" onmousemove="('comment',' Lev. XXV, 27.');"><sup>11</sup></span>
ו רבי אליעזר אומר מכרה לו כו': תניא ר"א אומר מנין שאם מכרה לו לפני ראש השנה מליאה פירות שלא יאמר לו הנח לפני כדרך שהנחתי לפניך תלמוד לומר (ויקרא כה, טו) במספר שני תבואות ימכר לך פעמים שאדם אוכל שלש תבואות בשתי שנים:
6 IF HE SOLD IT TO THE FIRST FOR TWO HUNDRED, AND THE FIRST SOLD IT TO THE SECOND FOR A HUNDRED, THEN HE NEED RECKON ONLY WITH THE SECOND, FOR IT IS SAID: THEN LET HIM COUNT THE YEARS OF THE SALE THEREOF AND RESTORE THE OVERPLUS UNTO THE MAN TO WHOM HE SOLD IT.<span class="x" onmousemove="('comment',' Lev. XXV, 27.');"><sup>11</sup></span> I. E. , UNTO THE MAN WHO IS IN POSSESSION THEREOF.<span class="x" onmousemove="('comment',' 'Ish' here is interpreted as ba'al, 'owner', 'master', i.e., whosoever is now in possession. 'To whom he sold it' means then to whom the first purchaser sold it. These interpretations in both instances favour the owner.');"><sup>12</sup></span> ONE MAY NOT SELL A DISTANT FIELD IN ORDER TO REDEEM A NEARER ONE, NOR REDEEM A POOR FIELD IN ORDER TO REDEEM ONE THAT IS GOOD. NOR BORROW [MONEY] IN ORDER TO REDEEM IT, NOR REDEEM IT BY HALVES, BUT IN THE CASE OF OBJECTS CONSECRATED ALL THESE THINGS ARE PERMITTED. IN THIS RESPECT MORE STRINGENCY ATTACHES TO COMMON PROPERTY THAN TO CONSECRATED OBJECTS. <big><b>GEMARA: </b></big>Our Rabbis taught: If he sold it to the first one for one hundred, and the first sold it to the second for two hundred, whence do we know that he need reckon but With the first?
ז <big><strong>מתני׳</strong></big> מכרה לראשון במנה ומכר ראשון לשני במאתים אינו מחשב אלא עם הראשון שנאמר {ויקרא כה } [לאיש] אשר מכר לו
7 There fore it is said: 'Unto the man to whom he sold it'. If he sold it to the first for two hundred, and the first sold it to the seco for a hundred, whence do we know that he need reckon but with the second?
ח מכרה לראשון במאתים ומכר הראשון לשני במנה אינו מחשב אלא עם האחרון שנאמר (ויקרא כה, כז) וחשב את שני ממכרו והשיב את העודף לאיש (אשר מכר לו) לאיש אשר בתוכו
8 Therefore it is said: 'Unto the man' in whose possession it is. These are the words of Rabbi.
ט לא ימכור ברחוק ויגאל בקרוב ברעה ויגאל ביפה ולא ילוה ויגאל ולא יגאל לחצאין ובהקדש מותר בכולן זה חומר בהדיוט מבהקדש:
9 R'Dosethai B'Judah said: If he sold it to him for one hundred and he improved it so that it[s value] amounted now to two hundred, whence, do we know that he need reckon it only as worth one hundred? Therefore it is said: 'Let him restore the overplus', i.e., th overplus which is left in his hand.
י <big><strong>גמ׳</strong></big> תנו רבנן מכרה לראשון במנה ומכרה ראשון לשני במאתים מנין שאינו מחשב אלא עם הראשון ת"ל [לאיש] אשר מכר לו
10 If he sold it to him for two hundred and it depreciated and is worth now only one hundred, whence do we know that he need reckon it only as worth one hundred? Therefore it is said, 'Let him restore the overplus', i.e., the overplus that is in the soil.<span class="x" onmousemove="('comment',' We interpret the law in a manner favourable to the owner who wishes to redeem it.');"><sup>13</sup></span> What is the practical difference between these two [authorities]?<span class="x" onmousemove="('comment',' Since both Rabbi and R. Judah favour the redeeming owner.');"><sup>14</sup></span> - If it was more valuable, then became less valuable, then more valuable again.<span class="x" onmousemove="('comment',' Where it was first sold, say, for two hundred and then resold for one hundred and it appreciated again to two hundred in the possession of the second buyer. According to Rabbi the reckoning is on the basis of one hundred, the price paid by the second buyer, who is the man who is in possession. But on the view of R. Dosethai, the reckoning is on the basis of two hundred.');"><sup>15</sup></span>
יא מכרה לראשון במאתים ומכר הראשון לשני במנה מנין שאין מחשבין אלא עם השני ת"ל לאיש [לאיש] אשר בתוכו דברי רבי
11 But whence do we know that [the counting] is in the direction of leniency.<span class="x" onmousemove="('comment',' I.e., more favourable to the owner who wishes to redeem it.');"><sup>16</sup></span> Perhaps it is to be on the side of stringency? - Do not think so! For we infer it from 'redemption' [written here]<span class="x" onmousemove="('comment',' Lev. XXV, 26.');"><sup>17</sup></span> and 'redemption' [written] in connection with the Hebrew slave.<span class="x" onmousemove="('comment',' Ibid. 51.');"><sup>18</sup></span>
יב רבי דוסתאי בן יהודה אומר מכרה לו במנה והשביחה ועמדה על מאתים מנין שאינו מחשב אלא במנה שנאמר והשיב את העודף העודף שבידו
12 But whence do we know it there? For it was taught: If he was sold for a hundred and appreciated in value and stood at two hundred, whence do we know that he is assessed only at one hundred?<span class="x" onmousemove="('comment',' For the purpose of redemption.');"><sup>19</sup></span> Therefore it is said: [He shall give back the price of his redemption] out of the money that he was bought for.<span class="x" onmousemove="('comment',' Ibid. 51.');"><sup>20</sup></span> If he was sold for two hundred and depreciated and stood at a hundred, whence do we know that he is assessed only at a hundred?
יג מכרה לו במאתים והכסיפה ועמדה על מנה מנין שאין מחשבין אלא במנה שנאמר והשיב את העודף העודף שבקרקע
13 Therefore it is said: According unto his years shall he give back the price of his redemption.<span class="x" onmousemove="('comment',' Lev. XXV. 52.');"><sup>21</sup></span> Now I know only for the case of a slave sold to an idolater that since he may be redeemed [by his own kinsmen] his [the slave's] hand is uppermost. Whence do I know it for the case of one who is sold to an Israelite?
יד מאי בינייהו דאייקר וזל ואייקר
14 Therefore it is said: 'A hired servant', 'a hired servant',<span class="x" onmousemove="('comment',' Ibid. 40 (with reference to a slave sold to a Jew) , and ibid. 50 with reference to one sold to a heathen.');"><sup>22</sup></span> for the purpose of a gezerah shawah.
טו וממאי דלקולא דלמא לחומרא
15 Abaye said:
טז לא ס"ד דגמר {ויקרא כה } גאולה {ויקרא כה } גאולה מעבד עברי
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יז והתם מנלן דתניא נמכר במנה והשביח ועמד על מאתים מנין שאין מחשבין אלא ממנה שנאמר (ויקרא כה, נא) מכסף מקנתו
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יח נמכר במאתים והכסיף ועמד על מנה מנין שאין מחשבין אלא ממנה שנאמר (ויקרא כה, נב) כפי שניו
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יט ואין לי אלא עבד עברי הנמכר לעובד כוכבים שנגאל וידו על העליונה נמכר לישראל מנין ת"ל {ויקרא כה } שכיר {דברים טו } שכיר לגזירה שוה
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כ אמר אביי
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