Commentaire sur Arakhin 7:4
הִגִּיעַ הַיּוֹבֵל וְלֹא נִגְאֲלָה, הַכֹּהֲנִים נִכְנָסִים לְתוֹכָהּ וְנוֹתְנִים אֶת דָּמֶיהָ, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר, נִכְנָסִין, אֲבָל לֹא נוֹתְנִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לֹא נִכְנָסִין וְלֹא נוֹתְנִין, אֶלָּא נִקְרֵאת שְׂדֵה רְטוּשִׁים, עַד הַיּוֹבֵל הַשֵּׁנִי. הִגִּיעַ הַיּוֹבֵל הַשֵּׁנִי וְלֹא נִגְאֲלָה, נִקְרֵאת רְטוּשֵׁי רְטוּשִׁין עַד הַיּוֹבֵל הַשְּׁלִישִׁי. לְעוֹלָם אֵין הַכֹּהֲנִים נִכְנָסִין לְתוֹכָהּ, עַד שֶׁיִּגְאָלֶנָּה אַחֵר:
Si le Jubilé est arrivé et qu'il n'a pas encore été racheté, alors les prêtres entrent en possession du pays et ils donnent sa valeur - [ce sont] les paroles de Rabbi Juda; Rabbi Shimon dit: ils entrent [en possession] mais ils ne donnent pas [sa valeur]; Le rabbin Eliezer dit: ils n'entrent [en possession] ni ne donnent [sa valeur] - plutôt, cela s'appelle un champ abandonné jusqu'au deuxième Jubilé. Si le deuxième jubilé est arrivé et qu'il n'a pas encore été racheté, on l'appelle un'champ deux fois abandonné'jusqu'au troisième Jubilé. Les prêtres n'entrent jamais en possession du champ tant que quelqu'un d'autre ne l'a pas racheté.
Bartenura on Mishnah Arakhin
ולא נגאלה – it was not redeemed from the hand/domain of the Temple, neither by its owners or by anyone else.
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English Explanation of Mishnah Arakhin
Introduction
The rabbis now debate what happens to the land if it is not redeemed before the Jubilee. This is explained in verses 20-21, “But if he does not redeem the land, and the land is sold to another, it shall no longer be redeemable: when it is released in the jubilee, the land shall be holy to the Lord, as land proscribed; it becomes the priest's holding.”
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Bartenura on Mishnah Arakhin
הכהנים נכנסים לה – Kohanim of the priestly watch (one of the twenty-four such groups – each for a week at a time) when the Jubilee comes in contact with it, they enter into it, and it is irredeemable in their hands.
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English Explanation of Mishnah Arakhin
If the Jubilee arrived and it was not yet redeemed then the priests enter into possession of the land and they pay its value, the words of Rabbi Judah. According to Rabbi Judah, while the priests do get the rights to the land, they must pay for the Temple for the land. It seems that he holds that when a person dedicates his field to the Temple, the Temple must receive compensation. It is not sufficient for the priests to take over.
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Bartenura on Mishnah Arakhin
ונותנים את דמיה למקדש – for they derive/learned "קודש" (i.e., Leviticus 27:14: “If anyone consecrates his house to the LORD”) "קודש" (i.e., Leviticus 27:21: “when it is released in the jubilee it shall be holy to the LORD”) from one who dedicates/sanctifies his house. It is written here regarding an ancestral land (Leviticus 27:21): “when it is released in the jubilee, the land shall be holy to the LORD,” and it is written regarding one who consecrates his house (Leviticus 27:14): “If anyone consecrates his house to the LORD,” just as the house does not leave from the possession of the Temple without payment of money, as it is written there (Leviticus 27:14): “the priest shall assess it”, for a house does not go out to the Kohanim but rather is redeemed with money, so also the ancestral field does not go out from being devoted to the Temple without money. Therefore, when another person redeems it, the monies go to the Sanctuary for the repair of the Temple, and when the Jubilee [year] arrives, it goes out without payment to the Kohanim, and if it was not redeemed, the Kohanim give the sum of fifty Shekels and take it.
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English Explanation of Mishnah Arakhin
Rabbi Shimon says: they enter [into possession] but they do not pay [its value]. According to Rabbi Shimon, the priests do not need to pay for the land. It becomes “holy” by virtue of it becoming their possession.
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Bartenura on Mishnah Arakhin
ר' שמעון נכנסין אבל לא נותנין – that he derived/learned "קודש" (i.e., Leviticus 23:20): “[The priest shall elevate these] – the two lambs [together with the bread of first fruits as an elevation offering before the LORD;] they shall be holy to the LORD/קדש יהיו לה', for the priest.”) "קודש" (i.e., Leviticus 27:14) from the lambs of Atzeret/Shavuot, as it is written with them (Leviticus 23:20): “they shall be holy to the LORD for the priest.” Just as there they are done gratuitously, even here, it is done gratuitously. And it is satisfactory for him that the ancestral field is derived from the lambs for Atzeret/Shavuot, for both of them are from the twenty-four gifts to the priesthood, and he doesn’t derive it from one who dedicates his home [to the Temple] and it is not given ever to the Kohanim. But for Rabbi Yehuda, it is satisfactory that the ancestral field is derived from one who dedicates/sanctifies his home [to the Temple] for both of them are the holy things devoted to the repair of the Temple. And it is not derived from the lambs for Atzeret which are the holy things of the Altar. But the Halakha is according to Rabbi Yehuda.
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English Explanation of Mishnah Arakhin
Rabbi Eliezer says: they neither enter [into possession] nor pay [its value]. But it is called an abandoned field until the second Jubilee. If the second jubilee has arrived and it was not yet redeemed, it is called a ‘twice abandoned field’ until the third Jubilee. The priests never enter into possession of the field until someone else had redeemed it. Verses 20-21 state that “if the land is sold…it becomes the priest’s holding.” The implication is that if the land is never sold to another person, it does not become the property of the priest. This is Rabbi Eliezer’s position. The land can remain abandoned through several Jubilees and not become the possession of the priests until someone buys the land and then the next Jubilee year arrives.
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Bartenura on Mishnah Arakhin
שדה רטושין – an abandoned/left-behind field. Like (Hosea 10:14): “When mothers and babes were dashed to death together.”
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Bartenura on Mishnah Arakhin
עד שיגאלנה אחר – when it leaves from hand on the Jubilee, Kohanim can enter it. And the reason of Rabbi Eliezer, as it is written (Leviticus 27:21): “when it is released in the jubilee, the land shall be holy to the LORD, [as land proscribed; it becomes the priest’s holding],” which implies that when it leaves from the hand of he redeemer like the law of the rest of people who purchase land that leaves [his hand] in the Jubilee, in that Biblical verse, it states that it will be for the Kohanim, but when it leaves from the hand of that which belongs to the Sanctuary, is not implied. For still the Biblical verse does not teach us that something dedicated to the Temple breaks forth from his power in the Jubilee year.
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