Arakhin 24b — the Talmud in English

And we explain:

And Rav ,

who does not derive the kal va-chomer with regard to dedication,

holds: in the end, to the owners does it return

—does the dedicated field return in the Jubilee, that we should say a kal va-chomer that if he dedicated it in the Jubilee it should remain in their hands?! It is

to the kohanim that it goes out,

and not to the owners!

And the kohanim,

they too do not acquire it because they are in place of the owners; rather,

from the table of the Most High

do they acquire,

for they stand in the place of the dedication.

And we challenge:

What is the reason

of Rav? [Since the verse says, “If from the year of the Jubilee he dedicates,” implying after the year of the Jubilee, if so, the verse did not speak of the Jubilee year itself, and we should say that it is not sacred at all, as Shmuel said—Rama“r in Tosafot.]

[Since the verse says, “If, beginning from the Jubilee year, he dedicates his field,” which seems to mean after the Jubilee year, the verse does not appear to discuss the Jubilee year itself. We should therefore say that a dedication during the Jubilee is not sacred at all, as Shmuel says – Ram”r in Tosafot.]

And we answer:

For the verse says: “If from the year of the Jubilee

he dedicates his field, according to your valuation it shall stand,”

and the Jubilee year is included!

And Shmuel,

who holds that it is not sacred, does not interpret it this way, because

is it written, “If in the year of the Jubilee

he dedicates,” which would imply one who dedicates in the Jubilee itself? Surely

“from the year of the Jubilee” is written!

That is,

from “the year”

the first

after the Jubilee.

And we challenge:

Granted, according to Rav,

who interprets “from the year of the Jubilee” as referring to the Jubilee itself,

this is why it is written

two verses, one

“If from the year of the Jubilee

he dedicates his field,” referring to one who dedicates in the Jubilee itself, and then, “according to your valuation it shall stand,” without a deduction! And another verse is written: “

And if after the Jubilee

and so on, the koen shall calculate for him according to the remaining years,” referring to one who dedicates after the Jubilee, who deducts from his redemption. To teach that one who dedicates in the Jubilee itself gives the entire redemption to the dedication, while in the year after it he deducts.

But according to Shmuel, what is “after the Jubilee”

that is written concerning one who deducts from his redemption? Surely in the first verse “from the year of the Jubilee” is written, and according to Shmuel there too it refers to after the Jubilee.

And we answer: What is “after the Jubilee”?

After after,

for example, two or three years after the Jubilee [for Shmuel holds that wherever “after” is said, it is distant and not immediately following—Rash“Sh; see also Rabbenu Gershom]. And thus the two verses are interpreted according to Shmuel: “If from the year of the Jubilee”—in the first year after the Jubilee—“he dedicates his field, according to your valuation it shall stand,” and he does not deduct. “And if after the Jubilee”—two or three years after the Jubilee—“the koen shall calculate for him,” and so on, and he deducts from his redemption.

We challenge

Rav [from the beraita above]:

One may dedicate both before the Jubilee and after the Jubilee, but in the Jubilee year itself he should not dedicate, and if he dedicated, it is not sacred!

This is the view of Shmuel, that in the Jubilee it is not sacred at all, and it is difficult for Rav?

And we answer:

Rav can say to you: It is not sacred,

as it is written—that is,

in order to be redeemed with a deduction, but

the field itself is

sacred, and they give

for its redemption

fifty

to the dedication, for regarding the Jubilee year it is written, “according to your valuation it shall stand.”

And we challenge: Since Rav explained that what is written in the conclusion, “and in the Jubilee year itself he should not dedicate,” does not mean according to its simple meaning, that he should not dedicate it at all in the Jubilee year; rather, it means that if he dedicated it, the field does not go out with a deduction, but through full redemption—if so, since it is not speaking about the dedication itself but about the law of deduction,

by implication

what is written in the beginning, “one may dedicate”

before the Jubilee,

means that it is

sacred in order to be redeemed with a deduction, but

this cannot mean that there is a law of deduction for a dedication made immediately before the Jubilee, since

Rav and Shmuel both say

above:

One does not dedicate in order to be redeemed with a deduction fewer than two years?!

And we answer differently:

Rav can say to you:

In truth, the beraita is to be understood literally: his consecration does not take effect at all in the Jubilee; nevertheless, this is not difficult for Rav, who holds that consecration

whose is this

beraita, in which it is written that in the Jubilee there is no consecration

It is the Rabbis!

For the Rabbis [above, 18a], who interpret “from the first day”—which is stated in the prohibition of leaven—as “and not the first [day] itself,” also interpret “from the year of the Jubilee” as “and not the Jubilee itself.” Therefore, one who consecrates in the Jubilee—it is not consecrated.

But I, who say that when the Torah says, “from the year of the Jubilee he shall consecrate, etc.,” the Jubilee itself is included,

that is

in accordance with Rabbi, who says concerning “from the first day

that,

the first, and the first itself is included

and “until the seventh day,”

the seventh, and the seventh itself is included;

and

here too, “from the year” means that the year of the Jubilee itself is included!

But Shmuel holds that here Rabbi concedes that “from the year” does not mean the year of the Jubilee; only there, where it is written “from” the first day “until” the seventh day, does the expression “from the day” apply to the first day itself. But here, where “until” is not written, if the intention were the year of the Jubilee itself, it should have written “in the year of the Jubilee.”

And we raise an objection against Rav:

And if it is in accordance with Rabbi ,

that is, if it is as you say, that according to Rabbi what the Torah says, “If from the year of the Jubilee he consecrates his field, according to your valuation it shall stand,” refers to the year of the Jubilee itself, so that one who redeems it in the Jubilee itself gives fifty [sela] to the consecrated property, it follows that the calculation of fifty sela that the Torah fixed to be given in the Jubilee is for “fifty” years during which it will remain in the possession of the redeemer, until the beginning of the next Jubilee, [and not for forty-nine years alone]; and if so,

what is the function of the pundion

that he adds to the sela for each year when he redeems it in the middle of the Jubilee

?!

For the fifty that the Torah fixed is for fifty years, one sela for each year and no more. [But according to Shmuel, who holds that even according to Rabbi, “If from the year of the Jubilee he consecrates his field, according to your valuation—which is fifty sela—it shall stand,” refers to the year after the Jubilee, and it will remain in his possession until the Jubilee for only forty-nine years, it follows that for forty-nine years the Torah said to give fifty sela, one sela and a pundion—which is one forty-eighth of a sela—for each year. Thus, it is understood that when he redeems it in the middle of the Jubilee years, he gives for each year that it will remain in his possession one sela and a pundion].

And we explain:

And if you should say

that in truth

he does not hold

that Rabbi adds a pundion,

but we learned [below, 25a, see there] explicitly not so:

“If he consecrated [a field] two or three years before the Jubilee, Rabbi says: I say, he gives one sela and a pundion for each year.”

He gives one sela and a pundion for each year

And this is in accordance with Shmuel, that the fifty sela which the Torah fixed is in the first year, for the forty-nine years until the beginning of the next Jubilee—one sela and a pundion per year! If so, this is difficult for Rav: according to Rabbi, why is it necessary to give a pundion?!

And we answer:

Rabbi holds in accordance with Rabbi Judah

that between the beginning of one Jubilee and the beginning of the next Jubilee there are only forty-nine years!

For

Rabbi Judah says:

The fiftieth year

of every Jubilee count

counts here

for the count of the years of the first Jubilee,

and here

for the count of the years of the next Jubilee. The Jubilee itself is counted as the first year in the count of the fifty years of the Jubilee; and if so, the fifty that he gives in the Jubilee itself is only for the forty-nine years until the beginning of the next Jubilee, according to the calculation of one sela and a pundion per year.

And we inquire:

According to Shmuel

who holds that even according to Rabbi, one who consecrates in the Jubilee itself—it is not consecrated, and the fifty that the Torah fixed is when he redeems it in the first year after the Jubilee,

shall we say

[is it compelled] that

Rabbi holds in accordance with the Rabbis

who hold that the beginning of the count of the fifty years is from the year after the Jubilee

?!

And we explain:

For if it were in accordance with Rabbi Judah

Rabbi, too, would hold that from the beginning of the first year after the Jubilee until the beginning of the next Jubilee there are only forty-eight years; if so, the fifty that the Torah fixed to be given in the first year after the Jubilee—according to Shmuel—is only for the forty-eight years until the beginning of the next Jubilee, for this year is the second in the calculation; and if so,

one sela and two pundionot

which is one forty-eighth of fifty sela

would be required

according to Rabbi to be given for each year, and not only one sela and one pundion, as is explicit in Rabbi’s words.

And we resolve: Indeed,

necessarily, according to Shmuel, Rabbi holds in accordance with the Rabbis.

Come and hear—a proof for Shmuel, who holds that in the Jubilee itself the consecration does not take effect—from our Mishna, where it is written:

“

And they do not redeem after the Jubilee for less than one year,”

that is, less than one year from the beginning of the year of the Jubilee.

And we explain:

Granted, according to Shmuel, they do not redeem after the Jubilee for less than one year

because there is no consecration in the Jubilee,

but according to Rav, what is ‘one year after the Jubilee’

in which the Mishna says that they do not redeem?

And we reject this:

Do you maintain

that the intention of our Mishna is

immediately after the Jubilee itself?!