Study Arakhin folio 24B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
ורב סבר: סוף סוף לבעלים מי קהדרא? לכהנים הוא דנפקא, וכהנים משולחן גבוה קא זכו!
And Rav holds: Even in accordance with the opinion of R' Shimon, no a fortiori inference may be drawn, as ultimately, does the field return to the owner during the Jubilee Year? It does not, but rather it leaves the possession of the Temple treasury and is given to the priests. Therefore, there is no basis for an a fortiori inference, as a field consecrated before the Jubilee Year does not return to the owner during the Jubilee Year, and the priests receive their portion from the table of the Most High.
מאי טעמא דרב? דאמר קרא ״ואם משנת היובל״, ושנת היובל בכלל.
The Talmud asks: What is the reason for the opinion of Rav that consecration of a field during the Jubilee Year is effective and that the field must be redeemed for the full price of 50 sela per beit kor? As the verse states: “If he sanctifies his field from the Jubilee Year, according to your valuation it should stand” (Leviticus 27:17). The verse indicates that a field is redeemed according to the valuation mentioned in the preceding verse, i.e., 50 sela per beit kor, and the Jubilee Year itself is included in this halakha, as the verse describes a period that begins “from the Jubilee Year,” which can be understood as including the Jubilee Year itself.
ושמואל, מי כתיב ״ואם בשנת היובל״? ״משנת היובל״ כתיב — משנה שאחר היובל.
The Talmud asks: And how does Shmuel refute this claim? The Talmud explains that Shmuel would respond: Is it written in the verse: If he sanctifies his field during the Jubilee Year? No, instead: “From the Jubilee Year,” is written, indicating that the verse is referring to consecration beginning from the year that is after the Jubilee Year.