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Mishnayos Eruchin Perek 7 Mishnah 4

ערכין פרק ז׳ משנה ד׳

4

If one consecrated his ancestral field and the Jubilee Year arrived and it was not redeemed by the owner or anyone else, the priests enter into the field and give its redemption payment to the Temple treasury; this is the statement of Rabbi Yehuda. Rabbi Shimon says: They enter into the field, but they do not give its redemption payment to the Temple treasury.Rabbi Eliezer says: The priests do not enter into the field, and they also do not give its redemption payment to the Temple treasury. Rather, the field remains in the possession of the Temple treasury, and it is called: An abandoned field, until the second Jubilee Year. If the second Jubilee arrived and it was still not redeemed, it is called: An abandoned field from among the abandoned fields, meaning one that was abandoned twice, until the third Jubilee. In any case, the priests never enter into a consecrated field during the Jubilee Year until another person redeems it first.

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:

ד׳
Bartenura

ולא נגאלה – it was not redeemed from the hand/domain of the Temple, neither by its owners or by anyone else.

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.

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.

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.

שדה רטושין – an abandoned/left-behind field. Like (Hosea 10:14): “When mothers and babes were dashed to death together.”

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.

ולא נגאלה. לא גאלוה מיד ההקדש, לא הבעלים ולא אחר:

הכהנים נכנסים לה. כהנים של משמר שהיובל פוגע בו הן נכנסים לתוכה, והיא חלוטה בידם:

ונותנים את דמיה להקדש. דגמר קודש קודש ממקדיש בית, כתיב הכא בשדה אחוזה בצאתו ביובל קודש וכתיב במקדיש בית (שם) ואיש כי יקדיש את ביתו קודש, מה בית לא תצא מיד הקדש בלא דמים כדכתיב התם והעריכו הכהן, דבית לא נפקא לכהנים אלא נפדה בדמים, אף שדה אחוזה לא תצא מיד הקדש בלא דמים. הלכך כי פריק לה אחר, הוו דמים לבדק הכית הקדש, וכי מטי יובל נפקא בחנם לכהנים, ואם לא נגאלה יהבי כהנים דמי חמשים שקלים ושקלי לה:

ר׳ שמעון אומר נכנסין אבל לא נותנין. דגמר קודש קודש מכבשי עצרת, דכתיב בהו (ויקרא כ״ג:כ׳) קודש יהיו לה׳ לכהן, מה התם בחנם אף כאן בחנם. וניחא ליה דנילף שדה אחוזה מכבשי עצרת, דתרווייהו מעשרים וארבע מתנות כהונה, ולא נילף ממקדיש ביתו דאינו ניתן לכהנים לעולם. ורבי יהודה ניחא ליה דנילף שדה אחוזה ממקדיש ביתו, דתרווייהו קדשי בדק הבית, ולא נילף מכבשי עצרת שהם קדשי מזבח. והלכה כרבי יהודה:

שדה רטושין. שדה עזובה. כמו [הושע י׳] אם על בנים רוטשה:

עד שיגאלנה אחר. וכשתצא מידו ביובל יכנסו בה כהנים. וטעמא דרבי אליעזר, דכתיב והיה השדה בצאתו ביובל קודש, משמע כשתצא מיד הגואל כדין שאר אדם הקונה קרקע שיוצאה ביובל, בההוא קאמר קרא דתהוי לכהנים, אבל בצאתו מיד הקדש לא משמע, דאכתי לא אשמועינן קרא דהקדש פקע מכוחו ביובל: