Sukkah 40B

מרבה אני את הכבוסה ששוה בכל אדם, ומוציא את המלוגמא שאינה שוה לכל אדם.

R' Yosei could respond: I include laundering, which applies equally to every person, as everyone needs clean clothes, and I exclude a remedy, which does not apply equally to every person; it is only for the ill.

מאן תנא להא דתנו רבנן: ״לאכלה״⁠ — ולא למלוגמא, ״לאכלה״⁠ — ולא לזילוף, ״לאכלה״⁠ — ולא לעשות ממנה אפיקטויזין? כמאן ⁠— כרבי יוסי. דאי רבנן, הא איכא נמי משרה וכבוסה.

The Talmud asks: Who is the tanna who taught that which A baraita states with regard to Sabbatical-Year produce: For food, and not for a remedy; for food, and not for sprinkling wine in one’s house to provide a pleasant fragrance; for food, and not to make it an emetic [apiktoizin] to induce vomiting? In accordance with whose opinion is this baraita? It is in accordance with the opinion of R' Yosei, as, if it were in accordance with the opinion of the Rabbis, isn’t there also soaking and laundering that should have been excluded in the baraita, as in their opinion, use of Sabbatical-Year produce for those purposes is prohibited?

אמר רבי אלעזר: אין שביעית מתחללת אלא דרך מקח. ורבי יוחנן אמר: בין דרך מקח בין דרך חילול.

§ R' Elazar said: Sabbatical-Year produce is deconsecrated only by means of purchase; however, it cannot be deconsecrated through redemption. Merely declaring that the sanctity of that produce is transferred to money or other produce is ineffective. R' Yoḥanan said: It is deconsecrated both by means of purchase and by means of redemption.

מאי טעמיה דרבי אלעזר? דכתיב: ״בשנת היובל הזאת וגו׳״, וסמיך ליה: ״וכי תמכרו ממכר״, דרך מקח ולא דרך חילול. ורבי יוחנן מאי טעמיה? דכתיב: ״כי יובל היא קדש״. מה קדש ⁠— בין דרך מקח בין דרך חילול, אף שביעית ⁠— בין דרך מקח בין דרך חילול.

What is the rationale for the opinion of R' Elazar? It is as it is written: “In this year of Jubilee you should return every man to his possession” (Leviticus 25:13), and juxtaposed to it it is written: “And if you sell an item to your neighbor” (Leviticus 25:14); this indicates that in the Jubilee Year, during which the halakhot of the Sabbatical Year are in effect, one deconsecrates the produce by means of purchase and not by means of redemption. The Talmud asks: And R' Yoḥanan, what is the rationale for his opinion? It is as it is written: “For it is a Jubilee; it should be consecrated to you” (Leviticus 25:12); this indicates that just as one redeems consecrated items both by means of purchase and by means of redemption, so too, Sabbatical-Year produce can be redeemed both by means of purchase and by means of redemption.