## Arakhin Daf 27a

###### Arakhin 27a:1
[Arakhin 27a:1](https://torahapp.org/share/book/Arakhin/r/27a:1)

וְהָכָא קְרָא אַשְׁכֻּחַ וּדְרֻשׁי: לִכְתּוֹב רַחֲמָנָא ״אִם מִשְּׂדֵה מִקְנָתוֹ אֲשֶׁר לֹא שְׂדֵה אֲחוּזָּתוֹ״, אִי נָמֵי: ״אֲשֶׁר לֹא שְׂדֵה אֲחוּזָּה״, מַאי ״מִשְּׂדֵה אֲחֻזָּתוֹ״? שָׂדֶה שֶׁאֵינָהּ רְאוּיָה לִהְיוֹת שְׂדֵה אֲחוּזָּה, יָצְתָה זוֹ שֶׁרְאוּיָה לִהְיוֹת שְׂדֵה אֲחוּזָּה.

**William Davidson Edition - English:**
**But here,** with regard to their opinion that even if the son consecrated the field before his father’s death it is considered an ancestral field, this is because they **found** another allusion in the **verse and interpreted** it as follows: If the verse meant to indicate only the *halakha* that Rabbi Meir derives from it, **let the Merciful One write:** And **if** he will consecrate unto the Lord **a field that he has bought, which is not his ancestral field, or: Which is not an ancestral field. What** is the meaning of the extra word “of” in the phrase: “Which is not **of his ancestral field”** (Leviticus 27:22)? It teaches that only **a field that is not due to become** his **ancestral field** is treated like a purchased field, thereby **excluding this** field, **which is due to become** his **ancestral field.**


###### Arakhin 27a:2
[Arakhin 27a:2](https://torahapp.org/share/book/Arakhin/r/27a:2)

הַכֹּהֲנִים וְהַלְוִיִּם מַקְדִּישִׁין לְעוֹלָם וְכוּ׳. בִּשְׁלָמָא גּוֹאֲלִין אִצְטְרִיךְ, לְאַפּוֹקֵי מִדְּיִשְׂרָאֵל דְּלָא פָּרְקִי אֶלָּא עַד יוֹבֵל, קָא מַשְׁמַע לַן דְּכֹהֲנִים וּלְוִיִּם גּוֹאֲלִין לְעוֹלָם. אֶלָּא מַקְדִּישִׁין, מַאי אִירְיָא כֹּהֲנִים וּלְוִיִּם? אֲפִילּוּ יִשְׂרָאֵל נָמֵי!

**William Davidson Edition - English:**
§ The mishna teaches: **The priests and the Levites may always consecrate** their ancestral fields and may always redeem their ancestral fields, both before the Jubilee Year and after the Jubilee Year. The Gemara asks: **Granted,** the mishna’s statement that they **may** always **redeem** their ancestral fields **was necessary,** in order **to exclude** them **from** the *halakha* that applies to the ancestral field **of an Israelite, which may be redeemed only until** the **Jubilee** Year, and if not redeemed by then, it is given to the priests. In contrast, the mishna **teaches us that priests and Levites may always redeem** their fields. **But** with regard to the statement that they **may** always **consecrate** their fields, **why** does the mishna **specifically** mention **priests and Levites? Even an Israelite** may always consecrate his field, both before and after the Jubilee Year.


###### Arakhin 27a:3
[Arakhin 27a:3](https://torahapp.org/share/book/Arakhin/r/27a:3)

וְכִי תֵּימָא בִּשְׁנַת הַיּוֹבֵל עַצְמָהּ, הָנִיחָא לִשְׁמוּאֵל דְּאָמַר: ״בִּשְׁנַת הַיּוֹבֵל עַצְמָהּ לָא קָדְשָׁה״, קָא מַשְׁמַע לַן דְּכֹהֲנִים וּלְוִיִּם מַקְדִּישִׁין לְעוֹלָם, אֶלָּא לְרַב, מַאי אִירְיָא כֹּהֲנִים וּלְוִיִּם? אֲפִילּוּ יִשְׂרָאֵל נָמֵי!

**William Davidson Edition - English:**
The Gemara continues: **And if you would say** that the mishna means that priests and Levites may consecrate their fields **during the Jubilee Year itself,** whereas an Israelite may not, **this works out well according to** the opinion of **Shmuel, who says** (24a) that if an Israelite consecrated his field **during the Jubilee Year itself it is not consecrated.** Accordingly, the mishna **teaches us that priests and Levites may always consecrate** their fields, even in the Jubilee Year itself. **But according to** the opinion of **Rav, why** does the mishna **specifically** mention **priests and Levites? Even an Israelite** may consecrate his field during the Jubilee.


###### Arakhin 27a:4
[Arakhin 27a:4](https://torahapp.org/share/book/Arakhin/r/27a:4)

וּלְטַעְמָיךְ, בֵּין לִפְנֵי הַיּוֹבֵל בֵּין לְאַחַר הַיּוֹבֵל לְמָה לִי? אֶלָּא, אַיְּידֵי דִּתְנָא רֵישָׁא ״לִפְנֵי הַיּוֹבֵל וּלְאַחַר הַיּוֹבֵל״, תְּנָא סֵיפָא נָמֵי ״בֵּין לְאַחַר הַיּוֹבֵל בֵּין לִפְנֵי הַיּוֹבֵל״.

**William Davidson Edition - English:**
The Gemara responds: **And according to your reasoning,** one may similarly ask: **Why do I** need the statement that priests and Levites may consecrate their fields **both before the Jubilee** Year **and after the Jubilee** Year? Doesn’t the mishna already state that they may always consecrate their fields? **Rather, since** the *tanna* **taught** in the **first** mishna in this chapter (24a) that Israelites may not consecrate their fields less than two years **before the Jubilee and** they may not redeem them less than one year **after the Jubilee,** the *tanna* **also taught** in the **latter** mishna that priests and Levites may consecrate their fields **both after the Jubilee and before the Jubilee,** despite the fact that there is no novelty in this statement.


###### Arakhin 27a:5
[Arakhin 27a:5](https://torahapp.org/share/book/Arakhin/r/27a:5)

וְאַיְּידֵי דִּתְנָא רֵישָׁא ״אֵין מַקְדִּישִׁין וְלֹא גּוֹאֲלִין״, תְּנָא נָמֵי סֵיפָא ״מַקְדִּישִׁין וְגוֹאֲלִין״.

**William Davidson Edition - English:**
**And** similarly, **since** the *tanna* **taught** in the **first** mishna that Israelites **may neither consecrate** their fields less than two years before the Jubilee **nor redeem** them less than one year after the Jubilee, the *tanna* **also taught** in the **latter** mishna that priests and Levites **may** always **consecrate and redeem** their fields, despite the fact that there is no novelty with regard to consecrating in this statement either, as Israelites may also consecrate their fields both after the Jubilee and before the Jubilee.


###### Arakhin 27a:6
[Arakhin 27a:6](https://torahapp.org/share/book/Arakhin/r/27a:6)

**הֲדַרַן עֲלָךְ אֵין מַקְדִּישִׁין.**


###### Arakhin 27a:7
[Arakhin 27a:7](https://torahapp.org/share/book/Arakhin/r/27a:7)

מַתְנִי׳ **הַמַּקְדִּישׁ אֶת שָׂדֵהוּ** בְּשָׁעָה שֶׁאֵין הַיּוֹבֵל, אוֹמֵר לוֹ: ״פְּתַח אַתָּה רִאשׁוֹן״, שֶׁהַבְּעָלִים נוֹתְנִין חוֹמֶשׁ, וְכׇל אָדָם אֵין נוֹתְנִין חוֹמֶשׁ.

**William Davidson Edition - English:**
**MISHNA:** In the case of **one who consecrates his** ancestral **field during a period when the Jubilee** Year **is not** observed, and therefore the field is not redeemed according to a fixed rate of fifty shekels per *beit kor* but according to its value, when the treasurer announces the sale of the field **he says to** the owner: **You open** the bidding **first;** how much do you offer for its redemption? This method is advantageous for the Temple treasury, **as the owner gives** an additional payment of **one-fifth** of the value of the field, **and every** other **person does not give** an additional **one-fifth** payment.


###### Arakhin 27a:8
[Arakhin 27a:8](https://torahapp.org/share/book/Arakhin/r/27a:8)

מַעֲשֶׂה בְּאֶחָד שֶׁהִקְדִּישׁ שָׂדֵהוּ מִפְּנֵי רָעָתָהּ, אָמְרוּ לוֹ: פְּתַח אַתָּה רִאשׁוֹן. אָמַר: הֲרֵי הִיא שֶׁלִּי בְּאִיסָּר. אָמַר רַבִּי יוֹסֵי: לֹא אָמַר זֶה ״בְּאִיסָּר״, אֶלָּא ״בְּבֵיצָה״, שֶׁהֶקְדֵּשׁ נִפְדֶּה בְּכֶסֶף וּבְשָׁוֶה כֶּסֶף, אָמַר לוֹ: ״הִגַּעְתִּיךָ״, נִמְצָא מַפְסִיד אִיסָּר וְשָׂדֵהוּ לְפָנָיו.

**William Davidson Edition - English:**
There was **an incident involving one who consecrated his field due to its inferior quality.** The treasurers **said to him: You open** the bidding **first. He said:** It is **hereby mine for an *issar*,** a small sum. **Rabbi Yosei says: That** person **did not say** he would purchase it **for an *issar*; rather,** he said he would purchase it **for an egg, as consecrated** items **may be redeemed with money or with the equivalent** value of **money.** The treasurer **said to him:** The field **has come into your** possession based on your bid. As **a result, he loses an *issar* and his field** remains **before him** in his possession.


###### Arakhin 27a:9
[Arakhin 27a:9](https://torahapp.org/share/book/Arakhin/r/27a:9)

**גְּמָ׳** הַמַּקְדִּישׁ שָׂדֵהוּ בְּשָׁעָה כּוּ׳. אוֹמְרִין? וְהָתַנְיָא כּוֹפִין! מַאי ״אוֹמְרִין״ נָמֵי? כּוֹפִין. וְאִיבָּעֵית אֵימָא: מֵעִיקָּרָא אוֹמְרִין, אִי צָאֵית — צָאֵית, וְאִי לָא — כּוֹפִין.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that with regard to **one who consecrates his** ancestral **field during a period** when the Jubilee Year is not observed, the treasurer says to him: You open the bidding first. The Gemara asks: Why does the treasurer merely **say** this to him? **But isn’t it taught** in a *baraita* that the treasurer **forces** him to open the bidding? The Gemara responds: **What is** the meaning of the phrase: The treasurer **says** to him? It means that the treasurer **forces** him to open the bidding. **And if you wish, say** instead that **initially** the treasurer **says** to him that he should open the bidding; **if he complies, he complies; and if not,** the treasurer **forces** him to comply.


###### Arakhin 27a:10
[Arakhin 27a:10](https://torahapp.org/share/book/Arakhin/r/27a:10)

שֶׁהַבְּעָלִים נוֹתְנִין חוֹמֶשׁ וְכוּ׳. מַאי אִירְיָא שֶׁהַבְּעָלִים נוֹתְנִין חוֹמֶשׁ? תִּיפּוֹק לֵיהּ דְּאַיְּידֵי דַּחֲבִיבָה עֲלֵיהּ טָפֵי וּפָרֵיק לַהּ! וְעוֹד, מִצְוַת גְּאוּלָּה בָּאָדוֹן!

**William Davidson Edition - English:**
The mishna teaches that the one who consecrated the field opens the bidding, **as the owner gives** an additional **one-fifth** payment whereas others do not give an additional one-fifth payment. The Gemara asks: **Why** does the mishna state that the reason he opens the bidding is **specifically** because **the owner gives** an additional **one-fifth? Let** the *tanna* **derive** it from the reason **that since** the field **is dear to** the owner **he** would **increase** his bid **and redeem it** for a higher price. **And furthermore,** doesn’t the **mitzva of redemption** begin **with the owner** of the field by Torah law?


###### Arakhin 27a:11
[Arakhin 27a:11](https://torahapp.org/share/book/Arakhin/r/27a:11)

חֲדָא וְעוֹד קָאָמַר, חֲדָא: דְּאַיְּידֵי דַּחֲבִיבָה עֲלֵיהּ טָפֵי וּפָרֵיק לַהּ, וְעוֹד: מִצְוַת גְּאוּלָּה בָּאָדוֹן הִיא, וְעוֹד: שֶׁהַבְּעָלִים נוֹתְנִין חוֹמֶשׁ כּוּ׳.

**William Davidson Edition - English:**
The Gemara answers: The *tanna* **states one** reason **and** there are **another** two reasons: **One** reason is **that since it is dear to him he** would **increase** his bid **and redeem it** for a higher price; **another** reason is that the **mitzva of redemption** begins **with the owner; and another** reason is that **the owner gives** an additional **one-fifth** payment and every other person does not give an additional one-fifth payment.


###### Arakhin 27a:12
[Arakhin 27a:12](https://torahapp.org/share/book/Arakhin/r/27a:12)

מַעֲשֶׂה בְּאֶחָד שֶׁהִקְדִּישׁ שָׂדֵהוּ וְכוּ׳. לֵימָא בְּהָא קָמִיפַּלְגִי, דְּרַבִּי יוֹסֵי סָבַר: שָׁוֶה כֶּסֶף כְּכֶסֶף, וְרַבָּנַן סָבְרִי: שָׁוֶה כֶּסֶף אֵינוֹ כְּכֶסֶף.

**William Davidson Edition - English:**
§ The mishna teaches: There was **an incident involving one who consecrated his field,** which was causing him a loss due to its low quality. The treasurers said to him: You open the bidding first. He said: It is hereby mine for an *issar*. Rabbi Yosei says: That person did not say he would purchase it for an *issar*; rather, he said he would purchase it for an egg, as consecrated items may be redeemed with money or with the equivalent value of money. The Gemara suggests: **Let us say they disagree about this, that Rabbi Yosei holds** that the **equivalent** value of **money** is the same **as money, and the Rabbis hold** that the **equivalent** value of **money** is **not** the same **as money.**


###### Arakhin 27a:13
[Arakhin 27a:13](https://torahapp.org/share/book/Arakhin/r/27a:13)

וְהָא קַיְימָא לַן, דְּשָׁוֶה כֶּסֶף כְּכֶסֶף! דְּכוּלֵּי עָלְמָא שָׁוֶה כֶּסֶף כְּכֶסֶף, וְהָכָא בְּפוֹדִין בְּדָבָר שֶׁאֵין בְּחוּמְשׁוֹ שָׁוֶה פְּרוּטָה קָמִיפַּלְגִי. תַּנָּא קַמָּא סָבַר: אִיסָּר, דְּאִיכָּא בְּחוּמְשׁוֹ שָׁוֶה פְּרוּטָה — פָּרְקִינַן, וְרַבִּי יוֹסֵי: כְּבֵיצָה נָמֵי פָּרְקִינַן.

**William Davidson Edition - English:**
The Gemara asks: **But don’t we maintain** as an accepted principle **that** the **equivalent** value of **money** is the same **as money?** The Gemara answers: **Everyone agrees** that the **equivalent** value of **money** is the same **as money, and here they disagree with regard to** whether **one may redeem with an item one-fifth of whose** value is **not worth one *peruta*. The first *tanna* holds** that **one may redeem** with **an *issar*,** which is worth eight *perutot*, **as one-fifth of its** value is greater than **the value of one *peruta*, and Rabbi Yosei** holds that **one may even redeem** with an item **such as an egg,** despite the fact that one-fifth of its value is not worth one *peruta*.


###### Arakhin 27a:14
[Arakhin 27a:14](https://torahapp.org/share/book/Arakhin/r/27a:14)

אָמַר לוֹ: ״הִגַּעְתִּיךָ״, נִמְצָא מַפְסִיד אִיסָּר וְשָׂדֵהוּ לְפָנָיו. סְתָמָא כְּרַבָּנַן.

**William Davidson Edition - English:**
The mishna relates that after the owner made his bid the treasurer **said to him:** The field **has come into your** possession based on your bid. As **a result, he loses an *issar* and his field** remains **before him** in his possession. The Gemara notes: This statement, whose source is **unspecified,** is **in accordance with** the opinion of **the Rabbis,** who hold that in the incident in the mishna, the man redeemed the field with an *issar*.


###### Arakhin 27a:15
[Arakhin 27a:15](https://torahapp.org/share/book/Arakhin/r/27a:15)

**מַתְנִי׳** אָמַר אֶחָד: ״הֲרֵי הִיא שֶׁלִּי בְּעֶשֶׂר סְלָעִים״, וְאֶחָד אוֹמֵר: ״בְּעֶשְׂרִים״, וְאֶחָד אוֹמֵר: ״בִּשְׁלֹשִׁים״, וְאֶחָד אוֹמֵר: ״בְּאַרְבָּעִים״, וְאֶחָד אוֹמֵר: ״בַּחֲמִשִּׁים״. חָזַר בּוֹ שֶׁל חֲמִשִּׁים — מְמַשְׁכְּנִין מִנְּכָסָיו עַד עֶשֶׂר. חָזַר בּוֹ שֶׁל אַרְבָּעִים — מְמַשְׁכְּנִין מִנְּכָסָיו עַד עֶשֶׂר.

**William Davidson Edition - English:**
**MISHNA:** If **one said:** The field is **hereby mine for ten *sela*, and one** other person **said:** It is mine **for twenty, and one said for thirty, and one said for forty, and one said for fifty;** and then the one who bid **fifty reneged** on his offer, the treasurer **repossesses from his property up to ten** *sela* and the field is redeemed by the one who bid forty. This ensures that the Temple treasury does not lose. If the one who bid **forty** *sela* subsequently **reneged** on his offer, the treasurer **repossesses from his property up to ten** *sela* and the field is redeemed by the one who bid thirty.


###### Arakhin 27a:16
[Arakhin 27a:16](https://torahapp.org/share/book/Arakhin/r/27a:16)

חָזַר בּוֹ שֶׁל שְׁלֹשִׁים — מְמַשְׁכְּנִין מִנְּכָסָיו עַד עֶשֶׂר, חָזַר בּוֹ שֶׁל עֶשְׂרִים — מְמַשְׁכְּנִין מִנְּכָסָיו עַד עֶשֶׂר, חָזַר בּוֹ שֶׁל עֶשֶׂר — מוֹכְרִין אוֹתוֹ בְּשׇׁוְויוֹ, וְנִפְרָעִין מִשֶּׁל עֶשֶׂר אֶת הַמּוֹתָר.

**William Davidson Edition - English:**
If the one who bid **thirty** subsequently **reneged** on his offer, the treasurer **repossesses from his property up to ten** *sela* and the field is redeemed by the one who bid twenty. If the one who bid **twenty reneged** on his offer, the treasurer **repossesses from his property up to ten** *sela* and it is redeemed by the one who bid ten. If the one who bid **ten reneged** on his offer, the treasurer **sells** the field **at its value and collects the remainder from** the property **of the one** who bid **ten,** to complete the sum of ten *sela*.


###### Arakhin 27a:17
[Arakhin 27a:17](https://torahapp.org/share/book/Arakhin/r/27a:17)

הַבְּעָלִים אוֹמְרִים בְּעֶשְׂרִים, וְכׇל אָדָם אוֹמְרִים בְּעֶשְׂרִים — הַבְּעָלִים קוֹדְמִין, מִפְּנֵי שֶׁהֵם מוֹסִיפִין חוֹמֶשׁ. אָמַר אֶחָד: ״הֲרֵי הִיא שֶׁלִּי בְּעֶשְׂרִים וְאַחַת״ —

**William Davidson Edition - English:**
If **the owner says** he will pay **twenty** *sela* **and any** other **person says** he will pay **twenty** *sela*, the offer of **the owner takes precedence, due to** the fact **that** he **adds one-fifth.** If the owner says he will pay twenty *sela* and **one** other person **said:** The field **is hereby mine for** a payment of **twenty-one** *sela*,