Arakhin 66

<big><strong>מתני׳</strong></big> ואלו הן בתי החצרים

<big><b>MISHNAH: </b></big>THE FOLLOWING ARE CONSIDERED HOUSES IN [OPEN] COURTYARDS: [A CITY IN WHICH ARE] TWO COURTYARDS, EACH HAVING TWO HOUSES, EVEN THOUGH THEY HAVE BEEN ENCOMPASSED BY A WALL SINCE THE DAYS OF JOSHUA B. NUN, ARE THEY ACCOUNTED HOUSES IN [OPEN] COURTYARDS.

שני חצרים של שני בתים אף על פי שמוקפת חומה מימות יהושע בן נון הרי הן כבתי חצרים:

<big><b>GEMARA: </b></big>Our Rabbis taught: By mere implication of the text: 'Houses of the courtyards',<span class="x" onmousemove="('comment',' Lev. XXV, 31. E.V., 'houses of the villages'.');">¹</span>

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

would I not know that they are not encompassed by walls, why then is it stated: 'Which have no wall around them'?

ממשמע שנאמר (ויקרא כה, לא) בתי החצרים איני יודע שאין להם חומה

[To teach us] that even if they were encompassed by a wall, they would still be considered as not being so encompassed.<span class="x" onmousemove="('comment',' Since they are sparsely inhabited.');">²</span>

מה תלמוד לאמר אשר אין להם חומה

And how many [houses and courtyards must there be]? - 'Houses' [denotes] two; 'courtyards', also two: i.e., two courtyards having two houses each.

אף על פי שיש להם חומה כמי שאין להם חומה

But perhaps one house in one courtyard?

וכמה

Then the Divine Law should have written, [only] 'courtyards'.

בתים שנים חצירות שנים שתי חצירות של שני בתים

And if you were to say: If the Divine Law had written only courtyards', it would have been understood as a courtyard without a house, but such a one is called an enclosure [and not a courtyard].

ואימא

<big><b>MISHNAH: </b></big>IF AN ISRAELITE INHERITED [A HOUSE IN A WALLED CITY OF THE LEVITES] FROM HIS MOTHER'S FATHER WHO WAS A LEVITE, HE CANNOT REDEEM IT ACCORDING TO THE ORDER HERE PRESCRIBED.<span class="x" onmousemove="('comment',' The meaning seems to he: The order described in Lev. XXV, 32-3 which contains the regulations governing houses belonging to the Levites. V. however GEMARA:');">³</span>

בית וחצר

ALSO IF A LEVITE INHERITED [A HOUSE IN A WALLED CITY OF ISRAELITES] FROM HIS MOTHER'S FATHER WHO WAS AN ISRAELITE, HE CANNOT REDEEM IT ACCORDING TO THE ORDER HERE PRESCRIBED, AS IT IS WRITTEN: FOR THE HOUSES OF THE CITIES OF THE LEVltes.<span class="x" onmousemove="('comment',' Lev. XXV, 33.');">⁴</span>

אם כן ליכתוב רחמנא חצרים

[THIS ORDER THUS DOES NOT APPLY] UNLESS HE IS A LEVITE AND IN THE CITIES OF THE LEVITES.

וכי תימא אי כתב רחמנא חצרים חצר בלא בית משמע ההוא קרפף איקרי:

THESE ARE THE WORDS OF RABBI.

<big><strong>מתני׳</strong></big> ישראל שירש אבי אמו לוי אינו גואל כסדר הזה וכן לוי שירש את אבי אמו ישראל אינו גואל כסדר הזה שנאמר

THE SAGES SAY: THESE THINGS APPLY ONLY TO THE CITIES OF THE LEVITES.<span class="x" onmousemove="('comment',' Interpreting the passage to mean: If one of the Levites redeems (instead of the usual rendering. If one redeems of the Levites) that he who redeems must himself be a Levite, excluding thus an Israelite who inherited from a Levite, which is the view of Rabbi in our MISHNAH:');">⁵</span>

(ויקרא כה, לג) כי בתי ערי הלוים היא אחוזתם עד שיהא לוי וערי הלוים דברי רבי

<big><b>GEMARA: </b></big>Then like whom [does he redeem]?<span class="x" onmousemove="('comment',' Referring to the first two clauses in our MISHNAH:');">⁶</span>

וחכמים אומרים

Like a Levite?

אין דברים הללו אמורים אלא בערי הלוים:

But then it teaches UNLESS HE IS A LEVITE AND IN THE CITIES OF THE LEVITES? - Say: HE CANNOT REDEEM IT except AC CORDING TO THE [FOREGOING] ORDER HERE PRESCRIBED, UNLESS HE IS A LEVITE AND IN THE CITIES OF THE LEVITES.

<big><strong>גמ׳</strong></big> ואלא כמאן כבן לוי

THESE ARE THE WORDS OF RABBI.

והדר תני

It is quite right as to [UNLESS HE IS IN] THE CITIES OF THE LEVITES, as it is written: For the houses of the Levites.

עד שיהא לוי וערי הלוים

But whence do we know that [these foregoing rules do not apply UNLESS HE IS] A LEVITE? - Because it was written: And if a man redeem of the Levites.<span class="x" onmousemove="('comment',' Lev. XXV, 33. E.V., 'purchase of the Levites'. V. p. 200, n. 5.');">⁷</span>

אימא

It was [likewise] taught: 'And if a man redeem [re-purchases] of the Levites'.

אינו גואל אלא כסדר הזה עד שיהא לוי וערי הלוים דברי רבי

One might assume that a Levite could re-purchase from an Israelite, because the privileges of the former are strengthened, whereas the rights of the latter are weakened,<span class="x" onmousemove="('comment',' Since an Israelite cannot redeem after one year.');">⁸</span>

בשלמא ערי הלוים דכתיב

but a Levite could not re-purchase from a Levite because the privileges of both are strengthened, therefore it is said: '[And if a man] redeem of the Levites'.'

כי בתי ערי הלוים אלא לוי מנלן

Of the Levites, i.e., but not all the Levites, excluding a Levite who is a bastard or a nathin.<span class="x" onmousemove="('comment',' Lit., 'given', 'donated'. A descendant of the Gibeonites (Josh. IX, 27) . V. Yeb. 78b: David decreed concerning Nethinim that with regard to intermarriage they be excluded from the congregation of Israel.');">⁹</span>

דכתיב

The Sages, however, say: 'These things apply only to the cities of the Levites'.

(ויקרא כה, לג) ואשר יגאל מן הלוים

But we do not say that he must be a Levite.<span class="x" onmousemove="('comment',' Lit., 'unless he is a Levite'.');">¹⁰</span>

תניא

<big><b>MISHNAH: </b></big>ONE MAY NOT TURN A FIELD INTO A CITY'S OUTSKIRTS,<span class="x" onmousemove="('comment',' An open space outside of a city which was neither sown nor built upon. V. Num. XXXV, 3: And their open land shall be for their cattle, and for their substance and for off their beasts. (Ibid. 4:) From the wall of the city and outward a thousand cubits round about.');">¹¹</span>

ואשר יגאל מן הלוים יכול לוי מישראל יגאל שזה יפה כחו וזה הורע כחו אבל לוי מלוי לא שזה יפה כחו וזה יפה כחו

NOR A CITY'S OUTSKIRTS INTO A FIELD.<span class="x" onmousemove="('comment',' In the former case the change would reduce the cultivated area, in the latter the city would become ugly, because its beautiful appearance requires an open space round about it.');">¹²</span>

תלמוד לומר

NOR A CITY'S OUTSKIRTS INTO A CITY,<span class="x" onmousemove="('comment',' In order to extend the street, build houses or the like.');">¹³</span>

מן הלוים

NOR A CITY INTO A CITY'S OUTSKIRTS.<span class="x" onmousemove="('comment',' One would decrease the number of the city's inhabitants, or destroy its aspects, by changing the city into its outskirts.');">¹⁴</span>

מן הלוים ולא כל הלוים פרט לבן לוי ממזר ונתין

R'ELEAZAR SAID: THIS APPLIES ONLY TO THE CITIES OF THE LEVITES, BUT IN THE CITIES OF THE ISRAELITES ONE MAY TURN A FIELD INTO A CITY'S OUTSKIRTS, BUT NOT<span class="x" onmousemove="('comment',' Var. lec. omit NOT reading AND A CITY'S etc. V. B.B. 26b.');">¹⁵</span>

וחכמים אומרים

A CITY'S OUTSKIRTS INTO A FIELD.

אין דברים הללו אמורים אלא בערי הלוים

[ONE MAY TURN] A CITY'S OUTSKIRTS INTO A CITY, BUT NOT A CITY INTO A CITY'S OUTSKIRTS, THAT THEY DESTROY NOT THE CITIES OF ISRAEL.

אבל עד שיהא לוי לא אמרינן:

THE PRIESTS AND LEVITES MAY SELL [A HOUSE] AT ANY TIME AND REDEEM IT AT ANY TIME, AS IT IS SAID: THE LEVITES SHALL HAVE A PERPETUAL RIGHT OF REDEMPTION.<span class="x" onmousemove="('comment',' Lev. XXV, 32.');">¹⁶</span>

<big><strong>מתני׳</strong></big> אין עושין שדה מגרש ולא מגרש שדה ולא מגרש עיר ולא עיר מגרש

<big><b>GEMARA: </b></big>R'ELEAZAR SAID: THIS APPLIES ONLY TO THE CITIES OF THE LEVITES.

אמר רבי אלעזר

BUT IN THE CITIES OF THE ISRAELITES ONE MAY TURN etc. But, at any rate, all are of the opinion that in [the cities of] the Levites one may not effect any change.

במה דברים אמורים בערי הלוים אבל בערי ישראל עושין שדה מגרש (ולא) מגרש שדה מגרש עיר ולא עיר מגרש שלא יחריבו את ערי ישראל

Whence do we know that? - R'Eleazar said: Because Scripture said, But the fields of the open land about their cities may not be sold.<span class="x" onmousemove="('comment',' Ibid. 34.');">¹⁷</span>

הכהנים והלוים מוכרין לעולם וגואלין לעולם שנאמר

What does 'may not be sold' mean?

(ויקרא כה, לב) גאולת עולם תהיה ללוים:

Shall I say that it may not be sold at all?

<big><strong>גמ׳</strong></big> אמר רבי אלעזר

But since it is written, 'The Levites shall have a perpetual right of redemption' it is evident that they must be selling; rather must 'may not be sold' mean that they may not be changed [as above].

במה דברים אמורים בערי הלוים אבל בערי ישראל עושין וכו'

THE PRIESTS AND LEVITES MAY SELL AT ANY TIME AND REDEEM AT ANY TIME.

דכולי עלמא מיהא בדלוים לא משנינן מנא הני מילי

Our Rabbis taught: 'The Levites shall have a perpetual right of redemption'; what does that teach us?

אמר רבי אלעזר דאמר קרא

Because it is said: According unto the number of years of the crops he shall sell unto thee,<span class="x" onmousemove="('comment',' Ibid. XXV, 15 teaching that the redemption cannot take place before two years, v. supra 29b.');">¹⁸</span>

(ויקרא כה, לד) ושדה מגרש עריהם לא ימכר מאי לא ימכר

one might have assumed that shall apply also here, therefore it is said: 'The Levites shall have a perpetual right of redemption'.

אילימא לא ימכר כלל והא מדכתיב גאולת עולם תהיה ללוים מכלל דמזבני

And because it is said: But the field, when it goeth out in the Jubilee, shall be holy unto the Lord,<span class="x" onmousemove="('comment',' Ibid. XXVII, 21.');">¹⁹</span>

אלא מאי לא ימכר לא ישנה:

one might have assumed the same applies here: therefore it is said: 'The Levites shall have a perpetual right of redemption'.

הכהנים והלוים מוכרין לעולם וגואלין לעולם:

And because it is said: 'Then the house that is in the walled city shall be made sure in perpetuity to him',<span class="x" onmousemove="('comment',' Ibid. XXV, 30.');">²⁰</span>

תנו רבנן

one might have assumed that shall apply also here: therefore it is said: 'The Levites shall have a perpetual right of redemption'.

גאולת עולם תהיה ללוים מה תלמוד לאמר

Granted that one could assume that with regard to the first, but how do Levites come to have houses in walled cities?

לפי שנאמר

Was it not taught: These cities [of the Levites] may not be either little villages nor large walled cities, but cities of average size?<span class="x" onmousemove="('comment',' V. Mak. 10a.');">²¹</span>

(ויקרא כה, טו) במספר שני תבואות ימכר לך יכול אף זה כן

- R'Kahana said: This is no contradiction: one refers to a city first inhabited and then encompassed.<span class="x" onmousemove="('comment',' The former could not apply to a city of the Levites, but once they settled in them, they could surround the cities by a wall.');">²²</span>

תלמוד לומר

But would it in that case be considered a walled city?

(ויקרא כה, לב) גאולת עולם תהיה ללוים

Was it not taught: 'And if a man sell a dwelling house in a walled city',<span class="x" onmousemove="('comment',' Lev. XXV, 29.');">²³</span>

לפי שנאמר

i.e., one that was first walled, and then inhabited.

(ויקרא כז, כא) והיה השדה בצאתו ביובל קודש לה' יכול אף זה כן

One might have assumed [that law applies] even if the Israelites had walled it [after the conquest of the Land]: therefore it says here: 'wall' and elsewhere it says, too, 'wall':<span class="x" onmousemove="('comment',' Deut. III, 5 in connection with the aborigines of Palestine.');">²⁴</span>

תלמוד לאמר

just as there it refers to one built by idolaters, so here also.

גאולת עולם תהיה ללוים

One might have assumed [it would be considered a walled city] if the idolaters had walled it at a later date: therefore it says here, 'wall', and there too it says 'wall': just as t the idolaters had done so before [the conquest].

לפי שנאמר

so here too [the wall must have been there before the conquest]! - R'Joseph, son of R'Sala the Pious interpreted it before R'Papa: We suppose that they [the cities] had fallen to them [the Levites] together with their outskirts.<span class="x" onmousemove="('comment',' In the days of Joshua, the walled cities together with their outskirts.');">²⁵</span>

(ויקרא כה, ל) וקם הבית אשר בעיר אשר לו חומה לצמיתות יכול אף זה כן

תלמוד לאמר

גאולת עולם תהיה ללוים

בשלמא הני תרתי לחיי אלא בתי ערי חומה ללוים מי אית להו

והתניא

ערים הללו אין עושין אותן לא כפרים קטנים ולא כרכים גדולים אלא עיירות בינוניות

אמר רב כהנא לא קשיא

כאן שהוקף ולבסוף ישב כאן שישב ולבסוף הוקף

וכי האי גוונא מי הויא חומה

והתניא

(ויקרא כה, כט) ואיש כי ימכר בית מושב עיר חומה שהוקף ולבסוף ישב ולא שישב ולבסוף הוקף

יכול אפילו הקיפוה ישראל

נאמר כאן חומה ונאמר להלן חומה מה להלן עובדי כוכבים אף כאן עובדי כוכבים

יכול אפילו הקיפוה עובדי כוכבים לאחר מכן

נאמר להלן חומה ונאמר כאן חומה מה להלן עובדי כוכבים קודם לכן אף כאן עובדי כוכבים קודם לכן

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