Rosh Hashanah 18

כאילו התענה תשיעי ועשירי

as if he fasted on both the ninth and the tenth days.<span class="x" onmousemove="('comment',' Because the eating and drinking on the ninth day is called in the text 'fasting'.');">¹</span> Our Rabbis taught: It is a Jubilee<span class="x" onmousemove="('comment',' Lev. XXV, 11.');">²</span> - 'A Jubilee'<span class="x" onmousemove="('comment',' Added by Bah.');">³</span>

ת"ר (ויקרא כה, יא) יובל היא אע"פ שלא שמטו אע"פ שלא תקעו יכול אע"פ שלא שלחו ת"ל היא דברי רבי יהודה

even though they did not observe the release of fields, even though they did not observe the blowing of the trumpet.<span class="x" onmousemove="('comment',' The superfluous word 'Jubilee' shows that even in these cases the year is observed as a Jubilee for the abstaining from sowing etc. thv');">⁴</span> I might say [that it is still a Jubilee] eve though they did not observe the dismissal of slaves. Therefore it says, 'it is'.<span class="x" onmousemove="('comment',' This word having a limiting force.');">⁵</span>

רבי יוסי אומר יובל היא אע"פ שלא שמטו אע"פ שלא שלחו יכול אע"פ שלא תקעו ת"ל היא

So R'Judah. R'Jose said: 'It is Jubilee', - 'A Jubilee'<span class="x" onmousemove="('comment',' Added by Bah.');">³</span> even though they did not release fields, even though they did not dismiss slaves.

וכי מאחר שמקרא אחד מרבה ומקרא אחד ממעיט מפני מה אני אומר יובל היא אע"פ שלא שלחו ואין יובל אא"כ תקעו לפי שאפשר לעולם בלא שילוח עבדים ואי אפשר לעולם בלא תקיעת שופר

I might think [that it is still a Jubilee] even if they did not blow the trumpet. It therefore says, 'it is'. Now<span class="x" onmousemove="('comment',' This is a continuation of R. Jose's statement.');">⁶</span>

דבר אחר זו מסורה לב"ד וזו אינה מסורה לבית דין

since one text brings some cases under the rule and another text excludes others from it, why should I expound: 'A Jubilee',<span class="x" onmousemove="('comment',' So Bah; cur. edd. 'It is a Jubilee'.');">⁷</span> even though they did not dismiss, but it is not a Jubilee unless they blew the trumpet'? Because it is possible that there should be no [opportunity for]<span class="x" onmousemove="('comment',' Lit., 'it is possible for the world'. E.g.. if no Israelite had a slave.');">⁸</span>

מאי דבר אחר וכי תימא אי אפשר דליכא חד בסוף העולם דלא משלח זו מסורה לב"ד וזו אינה מסורה לב"ד

dismissing slaves, but it is not possible that there should be no [opportunity for] blowing the trumpet.<span class="x" onmousemove="('comment',' It is hardly possible that there should be no trumpet.');">⁹</span> Another explanation is that the per formance of the latter depends on the Beth din, but the performance of the former does not depend on the Beth din.<span class="x" onmousemove="('comment',' Because the Beth din may not be able to compel all persons to dismiss their slaves.');">¹⁰</span> What need is there for the alternative explanation? - Because you might argue that it is impossible that there should not be someone in some part of the world who has not a slave to dismiss.

בשלמא לרבי יוסי כדקאמר טעמיה אלא לרבי יהודה מ"ט אמר קרא (ויקרא כה, י) וקראתם דרור בארץ וקסבר מקרא נדרש לפניו ולא לפני פניו

Therefore I say that the one depends on the Beth din but the other does not depend on the Beth din. I understand R'Jose's point of view, his reason being as he stated. But what is R'Judah's reason? - The text says, And ye shall proclaim liberty throughout the land,<span class="x" onmousemove="('comment',' Just before the words 'it is a Jubilee'.');">¹¹</span>

דכולי עלמא דרור לשון חירות מאי משמע דתניא אין דרור אלא לשון חירות א"ר יהודה מה לשון דרור כמדייר בי דיירא ומוביל סחורה בכל מדינה

and he holds that a text may be expounded in connection with the clause immediately preceding it, but not with the one before that.<span class="x" onmousemove="('comment',' Hence we apply the limiting force of the words 'it is' to the dismissal of slaves, but not to the blowing of the trumpet, which does not immediately precede.');">¹²</span> All authorities agree that the word deror<span class="x" onmousemove="('comment',' In Lev. XXV, 10. E.V. 'liberty'. trhhs hc trhhs');">¹³</span> means freedom.

אמר ר' חייא בר אבא א"ר יוחנן זו דברי ר' יהודה ור' יוסי אבל חכמים אומרים שלשתן מעכבות בו קסברי מקרא נדרש לפניו ולפני פניו ולאחריו

What does this tell us? - As it has been taught: The word deror means freedom. R'Judah said: What is the significance of the word deror? [The freedom of] one who dwells [medayyer] where he likes<span class="x" onmousemove="('comment',' [ , Lit., 'in a dwelling place'. MS.M.; (carrier) . As a carrier carries (or, goes round with) his load everywhere he likes].');">¹⁴</span>

והכתיב יובל ההוא דאפילו בחוצה לארץ והכתיב בארץ ההוא בזמן שנוהג דרור בארץ נוהג בחוצה לארץ בזמן שאינו נוהג בארץ אינו נוהג בחוצה לארץ

and can carry on trade in the whole country. R'Hiyya B'Abba said in the name of R'Johanan: The views given above are those of R'Judah and R'Jose, but the Sages say that [the neglect of] any of these three ceremonies renders the Jubilee inoperative. Their view was that a text can be expounded in connection both with the clause immediately preceding it and with the one before that and with the one that follows it.<span class="x" onmousemove="('comment',' Viz., 'and ye shall return everyone unto his possession'.');">¹⁵</span>

ולנטיעה: מנלן דכתיב (ויקרא יט, כג) שלש שנים ערלים וכתיב (ויקרא יט, כד) ובשנה הרביעית ויליף שנה שנה מתשרי דכתיב (דברים יא, יב) מראשית השנה

But it is written 'Jubilee'?<span class="x" onmousemove="('comment',' This should cancel the limiting force of 'it is'.');">¹⁶</span> - This is to show that it must be kept even outside of Palestine. But it is written 'throughout the land'?<span class="x" onmousemove="('comment',' So how can you say that it should be kept outside of Palestine?');">¹⁷</span>

וליגמר שנה שנה מניסן דכתיב (שמות יב, ב) ראשון הוא לכם לחדשי השנה דנין שנה שאין עמה חדשים משנה שאין עמה חדשים ואין דנין שנה שאין עמה חדשים משנה שיש עמה חדשים:

- This means that when liberation is carried out in the land it is carried out abroad, and when it is not carried out in the land it ne not be carried out abroad. AND FOR PLANTATION. How do we know this [from the Scripture]? - Because it is written, Three years [it shall be] uncircumcised,<span class="x" onmousemove="('comment',' Lev. XIX, 23.');">¹⁸</span>

ת"ר אחד הנוטע אחד המבריך ואחד המרכיב ערב שביעית שלשים יום לפני ראש השנה עלתה לו שנה ומותר לקיימן בשביעית פחות משלשים יום לפני ראש השנה לא עלתה לו שנה ואסור לקיימן בשביעית

and it is written, and in the fourth year,<span class="x" onmousemove="('comment',' Ibid. 24.');">¹⁹</span> and we learn that this year commences with Tishri from the analogy of the word 'year' in the text from the beginning of the year.<span class="x" onmousemove="('comment',' V. supra p. 31.');">²⁰</span> But why not conclude that it commences with Nisan from the analogy of the word 'year' in It is the first to you of the months of the year? - We draw an analogy to a year with which months are not mentioned from a year with which months are not mentioned, but we do not draw an analogy to a year with which months are not mentioned from a year with which months are mentioned. Our Rabbis taught: 'If one plants or bends over<span class="x" onmousemove="('comment',' A branch from a tree and plants it in the ground without separating it from the parent tree.');">²¹</span> or grafts a tree in the year before<span class="x" onmousemove="('comment',' Lit., 'in the eve of'.');">²²</span> the Sabbatical year thirty days before New Year - in all three cases, [by New Year] a year has passed for him,<span class="x" onmousemove="('comment',' I.e., the thirty days count as one of the years of 'uncircumcision'.');">²³</span> and he can preserve the growth during the seventh year. [If he does so] less than thirty days before New Year, the interval [up to New Year] does not count as a year for him and he may not preserve the growth in the Sabbatical year