Arakhin 61

Chapter 61

א תני חדא לוה וגואל וגואל לחצאין ותניא אידך אינו לוה וגואל ואינו גואל לחצאין לא קשיא הא רבנן והא ר"ש:
1 One [Baraitha] taught: 'He may not borrow and redeem. and may not redeem by halves'? - This is no difficulty: one is in accord with the Rabbis. the other with R'Simeon.<span class="x" onmousemove="('comment',' R. Simeon holds that any impairment of rights of any person in one direction must have as its compensating aspect a strengthening of his rights in another direction. He finds this principle verified not only in the case of him who sells his field of possession, or his field acquired by purchase, but also in the case of one who sells a house in the walled city (v. Tosaf.) . The Rabbis, however, dispute his view. V. Kid. Sonc. ed., p. 97 n. 3.');"><sup>1</sup></span> <big><b>MISHNAH: </b></big>IF ONE SOLD A HOUSE AMONG THE HOUSES IN A WALLED CITY. HE MAY REDEEM IT AT ONCE AND AT ANY TIME DURING TWELVE MONTHS.<span class="x" onmousemove="('comment',' By paying to the purchaser the full sum of the sale, Lev. XXV, 29.');"><sup>2</sup></span> IT IS A KIND OF [RECEIVING] INTEREST, AND YET NOT INTEREST.<span class="x" onmousemove="('comment',' Since the purchaser may inhabit the house free of rent. For, on redelivering it, the owner must refund the exact sum of the purchase without any deduction for rent. Yet it is not interest, for if the owner does not exercise his right of redemption, the buyer has inhabited what is his house in perpetuity.');"><sup>3</sup></span>
ב <big><strong>מתני׳</strong></big> המוכר בית בבתי ערי חומה הרי זה גואל מיד וגואל כל שנים עשר חדש הרי זה כמין רבית ואינו רבית
2 IF THE SELLER DIED, HIS SON MAY REDEEM IT.
ג מת המוכר יגאל בנו מת הלוקח יגאל מיד בנו אין מונין שנה אלא משעה שמכר שנאמר (ויקרא כה, ל) עד מלאת לו שנה
3 IF THE PURCHASER DIED, IT MAY BE REDEEMED FROM HIS SON. ONE CAN RECKON THE YEAR ONLY FROM THE TIME THAT HE SOLD IT, AS IT IS SAID: WITHIN THE SPACE OF A. YEAR.<span class="x" onmousemove="('comment',' Lev. XXV, 30.');"><sup>4</sup></span>
ד כשהוא אומר תמימה להביא את חדש העיבור רבי אומר ליתן לו שנה ועיבורה הגיע יום שנים עשר חדש ולא נגאלה היתה חלוטה לו אחד הלוקח ואחד הניתן לו במתנה שנאמר {ויקרא כה } לצמיתות:
4 SINCE IT SAYS: A 'FULL' [YEAR] THE INTERCALARY MONTH IS INCLUDED THEREIN.<span class="x" onmousemove="('comment',' I.e., he need not redeem before thirteen months.');"><sup>5</sup></span> RABBI SAYS: HE IS ALLOWED A YEAR AND ITS INTERCALARY [DAYS].<span class="x" onmousemove="('comment',' The first Tanna holds 'a full year' to mean a complete calendar year up to the very same day of the year to come, hence the intercalary month is included. Rabbi, however, holds 'a full year' to be the solar year, consisting of 365 days, which is composed of the 354 days of the lunar year of the Jewish calendar, plus the eleven days difference between the lunar and the solar year.');"><sup>6</sup></span> IF THE [LAST] DAY OF THE TWELVE MONTHS HAS ARRIVED AND IT WAS NOT REDEEMED. IT BECOMES HIS ABIDING [POSSESSION], NO MATTER WHETHER HE BOUGHT IT OR RECEIVED IT AS A GIFT, AS IT IS SAID: IN PERPETUITY.<span class="x" onmousemove="('comment',' Lev. XXV, 30. The present owner acquires it in perpetuity, independent of the way he acquired it.');"><sup>7</sup></span>
ה <big><strong>גמ׳</strong></big> מתני' דלא כרבי דתניא רבי אומר ימים אין ימים פחות משנים
5 <big><b>GEMARA: </b></big>Our Mishnah will not be in accord with Rabbi, for it was taught: Rabbi said, Yamim<span class="x" onmousemove="('comment',' Ibid. 29. 'Yamim', lit., 'days'. (E.V. 'a full year') . On Rabbi's view the purchaser would have had it for at least two days before the seller could redeem it. Our Mishnah, however, taught that redemption is permitted without any delay.');"><sup>8</sup></span> [days] that means no less than two days! How do the Rabbis explain 'yamim'? - They need it for [the indication]: From the day to the day.<span class="x" onmousemove="('comment',' From e.g., the tenth of Adar to the tenth of Adar next year, and not as one might have thought, from the tenth of Adar to the end of the calendar year. It is the whole year after the purchase that the Torah stipulates.');"><sup>9</sup></span> And whence does Rabbi know the rule 'from the day to the day'? - He derives it from: 'Within a whole year after it is sold'.
ו ורבנן האי ימים מאי עבדי ליה מיבעי ליה מיום ליום ורבי מיום ליום מנא ליה נפקא ליה {ויקרא כ״ה:כ״ט } מעד תום שנת ממכרו
6 And the Rabbis? - This [verse] is needed to teach that one considers only the year after his sale and not the universal [calendar] year, and the word yamim indicates that twenty-four astronomical hours are meant.<span class="x" onmousemove="('comment',' Not only the day, but the hour. It would allow the seller, who had sold it at 5 p.m. on Adar 10th to re-purchase it up to that very hour, the hour included.');"><sup>10</sup></span> For if [we had only] 'within a whole year after it is sold' [ go by], one might have assumed that is must be [a full year] from day to day, but need not be from [exact] hour to [exact] hour, therefore the Divine Law wrote: 'Yamim'. Whence does Rabbi know that it must be from 'hour to hour'? - He derives that from 'full' [year].
ז ורבנן ההוא מיבעי ליה שנת ממכרו שלו ולא שנת של מנין עולם וימים מיבעי להו למעת לעת דאי מעד תום שנת ממכרו הוה אמינא מיום ליום אין מעת לעת לא כתב רחמנא ימים
7 And the Rabbis? - That is necessary for [the inclusion of] its intercalary [days]. But Rabbi, too, requires that for its intercalary [days]? - That indeed is so, but that [the year must be full] from day to day and from hour to hour he derives from: 'Within a whole year after it is sold'. IT IS A KIND OF INTEREST, etc. But was it not taught: This is real interest, except that the Torah has permitted it [in this case]? - R'Johanan said: This is no difficulty: One [teaching] is in accord with R'Judah the other with the Sages. For it was taught: If one had a creditor's claim of one maneh against his neigh bour and the latter pledged unto him the sale of his field,<span class="x" onmousemove="('comment',' Saying, 'If I do not repay a certain date the field is sold unto you'.');"><sup>11</sup></span> then, if the seller has the usufruct, it is permitted, if the purchaser has the usufruct, it is forbidden.<span class="x" onmousemove="('comment',' Because if he repays the debt, the usufruct would rank as interest for the money advanced.');"><sup>12</sup></span> R'Judah says: Even if the purchaser has the usufruct, it i permitted.<span class="x" onmousemove="('comment',' Because it is not certain that the field will be redeemed, in which case there is no usury. Hence it is regarded as none-sided interest which is permitted.');"><sup>13</sup></span>
ח ורבי מעת לעת מנא ליה נפקא ליה מתמימה ורבנן ההוא מיבעי ליה לעיבורה
8 Said R'Judah; It happened with Boethus B'Zunin that with the approval of R'Eleazar B'Azaryah he pledged his field's sale, and the purchaser had the usufruct. They said to him, [Would you adduce] evidence from there? The seller had the usufruct, not the purchaser. Wherein do they differ? - They differ with respect to one-sided usury.<span class="x" onmousemove="('comment',' V. previous note.');"><sup>14</sup></span>
ט ורבי נמי הא מיבעי ליה לעיבורה הכי נמי מיום ליום ומעת לעת מעד תום שנת ממכרו נפקא:
9 The first Tanna holds one-sided usury to be forbidden, whilst R'Judah is of the opinion that one-sided usury is permitted
י הרי זו כמין רבית וכו': והתניא הרי זו רבית גמורה אלא שהתורה התירתו
10 
יא אמר רבי יוחנן לא קשיא הא רבי יהודה והא רבנן דתניא הרי שהיה נושה בחבירו מנה ועשה לו שדהו מכר בזמן שהמוכר אוכל פירות מותר לוקח אוכל פירות אסור
11 
יב רבי יהודה אומר אף בזמן שהלוקח אוכל פירות מותר אמר רבי יהודה מעשה בביתוס בן זונין שעשה שדהו מכר על פי ר"א בן עזריה ולוקח אוכל פירות היה אמרו לו משם ראייה מוכר אוכל פירות היה ולא לוקח
12 
יג מאי בינייהו צד אחד ברבית איכא בינייהו תנא קמא סבר צד אחד ברבית אסור ור' יהודה סבר צד אחד ברבית מותר
13 
Previous ChapterNext Chapter