Arakhin — Daf 24a

(ויקרא כז, ח) ואם מך הוא מערכך החייהו מערכך:

אבל לא לאשתו ובניו וכו': מ"ט הוא מערכך ולא אשתו ובניו מערכך:

רבי אליעזר אומר אם היה איכר נותן לו צמדו [וכו']: ורבנן הנהו לאו כלי אומנות נינהו אלא נכסים נינהו:

היה לו מין אחד [וכו']: פשיטא כי היכי דסגי ליה עד השתא השתא נמי סגי ליה

מהו דתימא עד האידנא דהוה ליה לאושולי הוה מושלי ליה השתא דליכא דמשיל ליה לא קמ"ל:

המקדיש את נכסיו מעלין לו תפילין: ההוא גברא דזבנינהו לנכסיה אתא לקמיה דרב יימר אמר להו סליקו ליה תפילין מאי קמ"ל מתני׳ היא המקדיש נכסיו מעלין לו תפיליו

מהו דתימא התם הוא דסבר מצוה קא עבידנא אבל לענין זבוני מצוה דגופיה לא זבין איניש קמ"ל:

מתני׳ אחד המקדיש נכסיו ואחד המעריך עצמו אין לו בכסות אשתו ולא בכסות בניו ולא בצבע שצבע לשמן ולא בסנדלים חדשים שלקחן לשמן

אע"פ שאמרו עבדים נמכרין בכסותן לשבח שאם תלקח לו כסות בשלשים דינר משובח מנה וכן פרה אם ממתינין אותה לאיטליס משובחת היא וכן מרגלית אם מעלין אותה לכרך משובחת היא אין להקדש אלא מקומו ושעתו:

גמ׳ ת"ר (ויקרא כז, כג) ונתן את הערכך ביום ההוא שלא ישהה מרגלית לקלים קודש לה' סתם ההקדישות לבדק הבית:

הדרן עלך שום היתומים

מתני׳ אין מקדישין לפני היובל פחות משתי שנים ולא גואלין אחר היובל פחות משנה אחת אין מחשבין חדשים להקדש אבל הקדש מחשב חדשים:

גמ׳ ורמינהו מקדישין בין לפני היובל בין לאחר היובל ובשנת היובל עצמה לא יקדיש ואם הקדיש אינה קדושה

רב ושמואל דאמרי תרוייהו אין מקדישין ליגאל בגירוע פחות משתי שנים וכיון דאין מקדישין ליגאל בגירוע פחות משתי שנים יהא אדם חס על נכסיו ואל יקדיש פחות משתי שנים

איתמר המקדיש שדהו בשנת היובל עצמה רב אמר קדושה ונותן חמשים ושמואל אמר אינה קדושה כל עיקר

מתקיף לה רב יוסף בשלמא לענין מכירה דפליג שמואל עליה דרב איכא למימר קל וחומר ומה מכורה כבר יוצאה עכשיו שאינה מכורה אינו דין שלא תימכר

אלא הכא מי איכא למימר ק"ו והא תנן הגיע יובל ולא נגאלה כהנים נכנסין לתוכה ונותנין דמיה דברי רבי יהודה

שמואל כר"ש סבירא ליה דאמר נכנסין ולא נותנין

But if [me'erkeka] he be too poor from thy valuation,1 implying, sustain him from thy valuation.2 BUT NOT FOR HIS WIFE AND CHILDREN etc. What is the reason? — ‘He [must be sustained] from thy valuation’, but his wife and children [are not sustained] ‘from thy valuation’. R. ELIEZER SAYS: IF HE WAS A FARMER, ONE LEAVES HIM HIS YOKE [OF OXEN] etc. And the Rabbis? — These are not his tools, but his possessions. IF HE HAD MANY OF ONE KIND etc. But that is self-evident. Whatever has been enough until now, must be enough now as well? — You might have said: Until now, when he was in a position to lend [tools to others], others would have lent [tools] to him, too, but now since there is none to lend him, [these shall] not be [considered sufficient], therefore we are informed [that he is not told to sell the many and buy some more of the few]. IF ONE DEDICATES [ALL] HIS POSSESSIONS, THEN ONE VALUES EVEN HIS TEFILLIN. There was a man who sold all his possessions. He came before R. Yemar. He said to them: Take his tefillin away. What is he teaching us? It is [taught in] our Mishnah: IF ONE DEDICATES HIS POSSESSIONS, THEN ONE VALUES HIS TEFILLIN? — You might have said: There he thought that he was fulfilling a religious act,3 but in the case of a sale [you might say] no one sells that wherewith he performs a personal commandment, therefore he teaches us [otherwise]. MISHNAH. IT IS ALL ONE WHETHER A MAN CONSECRATES HIS GOODS OR EVALUATES HIMSELF. HE4 HAS NO CLAIM TO HIS WIFE'S GARMENT OR HIS CHILDREN'S GARMENT, NOR TO THE DYED CLOTHES5 WHICH HE HAD DYED FOR THEIR USE. NOR TO THE NEW SANDALS WHICH HE HAS BOUGHT FOR THEIR USE. ALTHOUGH IT WAS SAID: ‘SLAVES SHOULD BE SOLD WITH THEIR GARMENTS TO INCREASE THEIR VALUE’, BECAUSE WHEN A GARMENT FOR THIRTY DENARS IS BOUGHT FOR HIM HIS VALUE IS INCREASED BY A MINA. [LIKEWISE WITH A COW, IF IT BE KEPT WAITING TO THE MARKET-DAY6 IT INCREASES IN VALUE, AS ALSO A PEARL, IF BROUGHT TO A BIG CITY INCREASES IN VALUE]. BUT THE SANCTUARY CAN CLAIM THE VALUE OF ANYTHING ONLY IN ITS OWN PLACE AND AT ITS OWN TIME.7 GEMARA. Our Rabbis taught: And he shall give thy valuation in that day,8 that means, one should not delay [the sale] of a pearl for poor people. As a holy thing9 unto the Lord:8 i.e., general [unspecified] consecration belongs to the [fund for] repairs of the Sanctuary. MISHNAH. ONE MAY NOT CONSECRATE [THE FIELD OF HIS POSSESSION]10 LESS THAN TWO YEARS BEFORE THE YEAR OF JUBILEE,11 NOR REDEEM IT LESS THAN ONE YEAR AFTER THE YEAR OF JUBILEE.12 ONE MAY NOT RECKON ANY MONTHS TO [THE DISADVANTAGE OF] THE SANCTUARY,13 BUT THE SANCTUARY MAY RECKON MONTHS14 [TO ITS OWN ADVANTAGE].12 GEMARA. The following contradiction was raised: One may consecrate both before or after the year of Jubilee, but in the year of Jubilee itself one should not consecrate. And if one consecrated, it is not consecrated! — Rab and Samuel both say: [This is what our Mishnah means]. One cannot consecrate and then redeem at a deduction less than two years [before the year of Jubilee], and since one cannot consecrate to redeem at any reduction within less than two years, let a man be careful with his possessions and let him not consecrate anything within less than two years [of the Jubilee year]. It was stated: If one consecrates his field in the year of Jubilee itself, said Rab, It is consecrated and he must pay fifty [shekels].15 But Samuel said: It has not acquired any sanctity whatsoever. To this R. Joseph demurred: It is right that Samuel conflicts with Rab in matters of a sale, for there is an argument a fortiori: If [a field] that had been sold returns now to its former owner,16 how much more so that one that had not been sold yet should not be saleable now. But, here,17 what argument a fortiori can be made? Surely we learnt, If the Jubilee year has arrived and it was not yet redeemed, the priests enter into possession of it and they pay its value. So R. Judah?18 — Samuel holds with R. Simeon who said: They enter into possession but they do not pay [anything]. on ‘from’ your valuation of his possessions. (R. Gershom). Mishnah, be allowed funds for buying them new ones, but those which they have are regarded as their own. a metropolis than in a village. Take it to a big city and then pay according to the price fetched there, but it should be valued now and accordingly the Sanctuary should be paid, and no matter how high the ultimate price obtained, the Sanctuary receives no more than the price obtainable here, i.e., at the place where the pearl is at the time of the dedication, and at the price it fetches now, at the moment of dedication. then he must redeem it by paying fifty shekels for every piece of a field sufficient for the sowing of a homer of barley, for every year of the next forty-nine years. If he fails to redeem it by then, the priests will possess it. Every year this sum is diminished by one forty-ninth of the fifty shekels, exactly one shekel and one pondion (the latter being the forty-eighth part of a shekel), the remaining pondions being considered the exchange fee as the pondions are changed into shekels. The sum of redemption, then, consists of as many shekels and pondions as the number of years up to the next year of Jubilee. But there must be at least two years before the next year of Jubilee, because Scripture said: According to the years which remain unto the year of Jubilee, the minimum of ‘years’ being two. Hence, if there be not at least two years before that of jubilee, the sum whereby the field is redeemed cannot be deducted from at all, and the owner must then pay the complete fifty shekels for every piece of field sufficient for the sowing of a homer of barley. which sum is very much more than the field's crop, until the year of Jubilee, will be worth. be the full fifty shekels, v. n. 2. Jubilee, how much less could not one consecrate in that year, for in truth a field consecrated before the Jubilee year, if not redeemed by the owners, must be redeemed by the priests.