Arakhin 65

הניחא לרבנן דאמרי

That will be right in the view of the Rabbis who hold that the fiftieth year is not included,<span class="x" onmousemove="('comment',' In the cycle of seven years.');">¹</span>

שנת חמשים אינה מן המנין אלא לרבי יהודה דאמר

but according to R'Judah who holds that the fiftieth year counts both ways,<span class="x" onmousemove="('comment',' Both as the year of release and the beginning of the next seven year cycle.');">²</span>

שנת חמשים עולה לכאן ולכאן למה לי

why was that necessary [to count the Jubilees]?

בשמיטין סגיא

It would have been enough if the years of release alone had been counted! Hence [we must say], this is not in accord with the view of R'Judah.

הא ודאי דלא כרבי יהודה

But did they not count years of release and the Jubilees?<span class="x" onmousemove="('comment',' After the exile of the tribes of Reuben, Gad, etc.');">³</span>

ולא מנו שמיטין ויובלות

Is it not written: At the end of seven years ye shall let go every man his brother that is a Hebrew, that hath been sold unto thee,<span class="x" onmousemove="('comment',' Jer. XXXIV, 14.');">⁴</span>

והכתיב

and when we asked: Why 'at the end of seven years'?

(ירמיהו לד, יד) מקץ שבע שנים תשלחו איש את אחיו העברי אשר ימכר לך והוינן בהו

is it not written: He shall serve thee six years?<span class="x" onmousemove="('comment',' Deut. XV, 12.');">⁵</span>

מקץ שבע שנים

and to this R'Nahman B'Isaac replied: Six for one who had been sold and seven for one who had his ear pierced?<span class="x" onmousemove="('comment',' According to Ex. XXI, 6 the ear of the slave who refuses to go free and who must then serve him up to the year of the Jubilee, is pierced. If such a pierced servant has completed seven years and the eighth was a Jubilee year. he went out free. This passage of Jeremiah refers to the time of Zedekiah, long after Sennacherib had exiled a large part of the people, and yet the law of the year of Jubilee was valid!');">⁶</span>

והכתיב

- This is written in connection with the threat of punishment, for the prophet said: 'Did you set them free [when you should have done so]?<span class="x" onmousemove="('comment',' The verse is thus to be rendered: By the end of the seven years you should have had set free etc.');">⁷</span>

(דברים טו, יב) ועבדך שש שנים ואמר רב נחמן בר יצחק

But it is said: They hearkened and let them go'?<span class="x" onmousemove="('comment',' Jer. XXXIV, 10.');">⁸</span>

שש לנמכר ושבע לנרצע

- Rather, said R'Johanan: Jeremiah brought them back, and Josiah son of Amon ruled over them.

ההוא בתוכחה כתיב וקאמר נביא

Whence do we know that they returned? - Because it is written: For the seller shall not return to that which is sold.<span class="x" onmousemove="('comment',' Ezek. VII, 13.');">⁹</span>

השלחתם

Now is it possible that the Jubilee was abolished already and the prophet would prophesy concerning it that it will be abolished?

והכתיב

This therefore teaches that Jeremiah had brought them back.

(ירמיהו לד, י) וישמעו וישלחו

Whence do we know that Josiah ruled over them? - Because it is written: Then he said: What monument is that which I see?

אלא אמר ר' יוחנן

And the men of the city told him: It is the sepulchre of the man of God, who came from Judah, and proclaimed these things that thou hast done against the altar of Beth-El.<span class="x" onmousemove="('comment',' II Kings XXIII, 17.');">¹⁰</span>

ירמיה החזירן ויאשיה בן אמון מלך עליהן

Now what had Josiah to do at Beth-El?<span class="x" onmousemove="('comment',' Josiah was King of Judah, Beth-el was in Israel.');">¹¹</span>

ומנא לן דהדור

Hence [we must say].

דכתיב

When Jeremiah had brought them back, Josiah ruled over them.

(יחזקאל ז, יג) כי המוכר אל הממכר לא ישוב אפשר יובל בטל ונביא מתנבא עליו שיבטל

R'Nahman B'Isaac derived it from here: Also, O Judah, there is a harvest [katsir] appointed for thee!<span class="x" onmousemove="('comment',' Hosea VI, 11. Reading for kazir (harvest) kazin (prince, ruler) . The letters r and n interchange frequently in the Hebrew Bible. The meaning of the passage thus is given as: 'From Judah (whose king Josiah was first) was a king appointed for thee (O Israel) '.');">¹²</span>

אלא מלמד שהחזירן ירמיה

<big><b>MISHNAH: </b></big>HOUSES IN COURTYARDS<span class="x" onmousemove="('comment',' V. Lev. XXV, 31. E.V., 'houses of the villages'.');">¹³</span>

ומנלן דיאשיה מלך עליהן

HAVE THE PRIVILEGES BOTH OF HOUSES IN A WALLED CITY.

דכתיב

AND THE PRIVILEGES GIVEN TO FIELDS: THEY CAN BE REDEEMED AT ONCE, AND AT ANY TIME WITHIN THE TWELVE MONTHS LIKE HOUSES [IN A WALLED CITY], AND THEY GO OUT [TO THE OWNERS] IN THE YEAR OF JUBILEE OR [AT AN EARLIER TIME] BY [PAYMENT OF A] LESSENED PRICE<span class="x" onmousemove="('comment',' V. supra 24a.');">¹⁴</span>

(מלכים ב כג, יז) ויאמר מה הציון הלז אשר אני רואה ויאמרו אליו אנשי העיר הקבר איש האלהים אשר בא מיהודה ויקרא את הדברים על המזבח בית אל וכי מה טיבו של יאשיהו בבית אל

LIKE FIELDS.

אלא כשהחזירן ירמיהו יאשיהו מלך עליהם

<big><b>GEMARA: </b></big>Our Rabbis taught: [It is written:] [But the houses in courtyards which have no wall about them] shall be reckoned with the fields of the country:<span class="x" onmousemove="('comment',' Lev. XXV. 31.');">¹⁵</span>

רב נחמן בר יצחק אמר מהכא

Scripture compares them with a field of possession: just as a field of possession goes out in the Jubilee and by payment of a lessened price, so do houses in courtyards go out in the year of Jubilee and by payment of a lessened price.

(הושע ו, יא) גם יהודה שת קציר לך בשובי שבות עמי:

[One might have assumed that similarly:] Just as a field of possession may not be redeemed before two years, thus may houses in courtyards not be redeemed before two years, therefore it is said: they may be redeemed,<span class="x" onmousemove="('comment',' Lev. XXV. 31.');">¹⁵</span>

<big><strong>מתני׳</strong></big> בתי החצרים נותנין להם כח יפה שבבתי ערי חומה וכח יפה שבשדות ונגאלין מיד וכל שנים עשר חדש כבתים ויוצאין ביובל ובגרעון כסף כשדות:

i.e., at once.

<big><strong>גמ׳</strong></big> תנו רבנן

Since you have given them the privileges of fields, as well as those of houses in walled cities, one might assume that they do not go out in the year of Jubilee, therefore it is said: And they shall go out in the Jubilee.<span class="x" onmousemove="('comment',' Lev. XXV. 31.');">¹⁵</span>

(ויקרא כה, לא) על שדה הארץ יחשב הקישו הכתוב לשדה אחוזה מה שדה אחוזה יוצא ביובל ובגרעון כסף

What does he mean to say?<span class="x" onmousemove="('comment',' Obviously they will go out in the Jubilee because they were compared to fields of possession. Why then the superfluous, And they shall go out in the Jubilee?');">¹⁶</span>

אף בתי החצרים יוצאין ביובל ובגרעון כסף אי מה שדה אחוזה אינה נגאלת בפחות משתי שנים אף בתי החצרים אינם נגאלים פחות משתי שנים

- Said R'Huna: This was necessary [to be stated] only for the case of one who consecrates a house among the houses in a courtyard, and someone else redeemed it from the Sanctuary, and the year of Jubilee came in its second year.<span class="x" onmousemove="('comment',' After it had been redeemed from the Sanctuary.');">¹⁷</span>

תלמוד לאמר

With what, now, will you compare it?

(ויקרא כה, לא) גאולה תהיה לו מיד

If you compare it to a house in a walled city.

הואיל ונתת להם כח יפה שבשדות וכח שדה שבבתים יכול לא יצאו ביובל

it becomes the perpetual [possession] of the purchaser;<span class="x" onmousemove="('comment',' V. supra 31b.');">¹⁸</span>

תלמוד לאמר

if you compare it to a field of possession, it goes out to the priests.

(ויקרא כה, לא) וביובל יצא

For this case it was necessary to say: 'And the shall go out in the Jubilee'.<span class="x" onmousemove="('comment',' And it returns to the owner.');">¹⁹</span>

מאי קאמר

To this R'Ze'ira demurred: Why speak about someone else redeeming it?

אמר רב הונא

Even if no-one redeemed it the same [law would apply]?<span class="x" onmousemove="('comment',' The superfluous 'And they shall go out in the Jubilee' coming to teach that the law applies to the case of consecration no less than to that of sale, making the house in a courtyard returnable on the Jubilee to the original owner.');">²⁰</span>

לא נצרכא אלא למקדיש בית בבתי החצרים וגאלו אחר מיד הקדש ופגע בו יובל בשנה שניה

- Said Abaye: [This is not so] lest people say: Consecrated property goes out without redemption.

למאי מדמית ליה

Whence do we know that? - [It is derived] from a Levite: If a Levite whose privilege is strengthened where he sold property<span class="x" onmousemove="('comment',' A Levite can redeem at any time a house in a walled city sold by him.');">²¹</span>

אי לבתי ערי חומה מדמית ליה איחליט ליה ללוקח אי לשדה אחוזה מדמית לכהנים נפקא להכי אצטריך וביובל יצא

has his rights weakened where he consecrated an object,<span class="x" onmousemove="('comment',' V. infra.');">²²</span>

מתקיף לה רב זעירא

how much more shall an Israelite whose rights are weakened where he sold property, have his rights weakened with regard to an object which he consecrated himself! And whence do we know it there?<span class="x" onmousemove="('comment',' That the rights of the Levite are weakened in the case of consecration.');">²³</span>

מאי איריא גאלו אחר

- Because it was taught: And if a man purchase of the Levites, then shall go out [in the Jubilee] that which was sold.<span class="x" onmousemove="('comment',' Lev. XXV, 33. So literally.');">²⁴</span>

אפילו לא גאלו נמי

From this I might infer that [the law applies] even to his slaves, his movable property, and his documents, therefore it is said: Of a house [in the] city of his possession.

אמר ליה אביי שלא יאמרו

What then does 'that which was sold' mean?

הקדש יוצא בלא פדיון

What he sold goes out without payment, but no consecrated object goes out without payment but [requires] redemption.

מנלן

Now this<span class="x" onmousemove="('comment',' R. Huna's statement above that if a stranger redeems a house in a courtyard from the Sanctuary, it returns to the original owner at Jubilee.');">²⁵</span>

מבן לוי מה בן לוי שיפה כחו בממכרו הורע כחו בהקדשו ישראל שהורע כחו בממכרו אין דין שהורע כחו בהקדשו

conflicts with R'Oshaia, for R'Oshaia said: All was included in the general statement: Then shall he add [the fifth part of] the money.

והתם מנלן

and it shall be assured to him,<span class="x" onmousemove="('comment',' Lev. XXVII, 19 teaching that he who redeems aught from the Sanctuary retains the ownership of the redeemed object in permanence.');">²⁶</span>

דתניא

and when Scripture specified with regard to the field of possession: But the field when it goeth out in the Jubilee shall be holy unto the Lord,<span class="x" onmousemove="('comment',' Ibid. 21.');">²⁷</span>

(ויקרא כה, לג) ויצא ממכר שומע אני אפילו עבדיו מטלטליו ושטריו תלמוד לאמר

[as a field devoted], [it teaches] only a field if redeemed goes out [from the one who redeemed it] to the priests, but all other [objects redeemed from the Sanctuary] remain where they are.<span class="x" onmousemove="('comment',' In the permanent possession of him who redeemed them.');">²⁸</span>

בית ועיר אחוזתו

For what purpose [then]<span class="x" onmousemove="('comment',' On the view of R. Oshaia.');">²⁹</span>

מה תלמוד לאמר ממכר

is it said: 'And they shall go out in the Jubilee'? - R'Papa said: This is necessary but for the case of one who sells a house among the houses in courtyards, and the Jubilee came in the second year.

ממכריו יוצא בחנם ואין הקדש יוצא בחנם אלא בפדיון

With what now will you compare it?

ופליגא דר' אושעיא דאמר ר' אושעיא

If you compare it to a house in a walled city, it becomes the perpetual [possession] of the purchaser; if you compare it to a field of possession, it needs the completion [of two years in the purchaser's possession],<span class="x" onmousemove="('comment',' V. supra 29b.');">³⁰</span>

הכל היו בכלל (ויקרא כז, יט) ונתן הכסף וקם לו כשפרט הכתוב בשדה אחוזה

for this case it was necessary to state: 'And they shall go out in the Jubilee'.

(ויקרא כז, כא) והיה השדה בצאתו ביובל קדש לה' שדה הוא דפרק ליה ונפקא לכהנים אבל הנך כדקיימי קיימי

It was taught in accord with R'Huna and in refutation of R'Oshaia: If one consecrates a house among the houses in courtyards, then he may redeem it at once, and redeem it for ever.

וביובל יצא למה לי

If someone else redeemed it from the Sanctuary, and the Jubilee arrived and it had not been redeemed [by the original owner] it reverts in the year of Jubilee to the owner.

אמר רב פפא

לא נצרכא אלא למוכר בית בבתי החצרים ופגע בו יובל בשנה שניה

למאי מדמית ליה

אי לבתי ערי חומה מדמית ליה איחלט ליה ללוקח אי לשדה אחוזה מדמית ליה השלמה בעי להכי אצטריך וביובל יצא

תניא כוותיה דרב הונא ותיובתא דרבי אושעיא

המקדיש בית בבתי החצרים הרי זה גואל מיד וגואלו לעולם

גאלו אחר מיד הקדש הגיע יובל ולא נגאל חוזר לבעלים ביובל