1)

(a)The Beraisa learns from the words "ha'Shanim ha'Nosaros" (in the Pasuk ... "Vechishav lo ha'Kohen al-Pi ha'Shanim ha'Nosaros") that - one reckons years and not months in the realm of Hekdesh (as we explained in our Mishnah).

(b)Nevertheless, the Tana extrapolates from the words "Vechishav lo ha'Kohen" that - when it is to Hekdesh's advantage, then one may reckon months, as we explained in our Mishnah.

2)

(a)Our Mishnah discusses the redemption rate of a Sadeh Achuzah. When the Tana says 'be'Sha'as ha'Yovel', he means - during an era when the Yovel is in effect.

(b)For a pit or a rock to be precluded from the assessment it must be - at least ten Tefachim deep or high (respectively).

(c)If it measures less than that - it is assessed together with the rest of the field.

(d)We already learned that the redeemer pays a Sela and a Pundiyon per Beis Kur (a Chomer) per annum. If he wants to redeem a Beis Kur each year - we do not allow him to.

(e)We learn from the words "ha'Makdish oso" (in the Pasuk [in connection with the Din of adding a fifth] "ve'Im Ga'ol Yig'al es ha'Sadeh ha'Makdish oso ... ") that - the owner adds a fifth, and nobody else.

3)

(a)The Beraisa interprets Kur as a Kur of seeds and not of produce - which is perhaps a third or a quarter of the area of a Kur of seeds.

(b)The Tana rules that - we are talking about a Kur of seeds that have been sown by hand and not by means of oxen (sacks of seeds with large holes that are placed on the backs of oxen, encompassing a smaller area than the former).

(c)And a Beraisa cited by Levi adds that the seeds themselves - must neither be sown too thickly (reducing the area of land to be redeemed) nor too sparsely (increasing it).

4)

(a)Based on the Pasuk "Zera Chomer Se'orim ba'Chamishim Shekel Kesef", the Beraisa learns from the word "Sadeh" that - even a field with an area of less than a Kur (a Lesech [half a Kur], half a Lesech [fifteen Sa'ah], a Sa'ah, three Kabin [half a Sa'ah] or one and a half Kabin) is also Kadosh.

(b)Nevertheless, the Tana precludes pits of ten Tefachim (which are normally fit for sowing) from the assessment of Zera Chomer Se'orim (see Shitah Mekubetzes 6) - because he is referring to pits that are full of water.

(c)Mar Ukva bar Chama proves this answer from the Mishnah itself - which equates pits with rocks in this regard, indicating that just as rocks are unfit to be sown, so too, are the pits.

(d)And the reason that, if they are less than ten Tefachim, we assess them together with the field is because people tend to call them - 'bowls of the field' and 'humps of the field' (as they have no independent use or identity).

5)

(a)The Beraisa learns from the Pasuk ...

1. ... "Venigra me'Erkecha" that - if Hekdesh benefited from the field for a few years (or even if it merely owned it without benefiting from it), we deduct those years from the fifty Sela'im.

2. ... "Vechishav lo ha'Kohen es ha'Kesef " that - all the money must be paid at one time (precluding the possibility of redeeming the field section by section ...

(b)... irrespective of whether it is the owner or anybody else who is redeeming it.

(c)The only distinction our Mishnah does draw between the owner and somebody else is that - the former is obligated to add a fifth, whereas the latter does not.

6)

(a)Our Mishnah rules that - if the owner redeems the field from Hekdesh, it remains with him when the Yovel arrives, whereas if his son redeems it, it reverts to the father.

(b)If ...

1. ... somebody else or even a close relative (besides his son) redeems it, even if the owner purchases it from him before the Yovel - it goes out to the Kohanim when the Yovel arrives, and the same applies if ... v

2. ... a Kohen redeems it from Hekdesh (despite the fact that he is a Kohen anyway).

7)

(a)The Beraisa Darshens "Im Lo Yig'al es ha'Sadeh" - 'Ba'alim', "ve'Im 'Machar es ha'Sadeh" - 'Gizbar', "le'Ish Acher" - 've'Lo le'Ben' (if the Makdish's son redeems the field, then it does not go to the Kohanim when the Yovel arrives). Alternatively, the Tana suggests that "le'Ish Acher" precludes (not the Makdish's son, but) - his brother.

(b)Initially, he cites two advantages that a son has over a brother. One of them is 'Ye'idah' (where a son [and not a brother] has the right to marry the Amah Ivriyah with the sale-money that his father paid for her, in place of the father). The other is - Eved Ivri, where a son inherits his father's Eved Ivri for the remaining years of servitude (but not a brother).

(c)And he counters that with the one advantage of Ach has over Ben that - he performs Yibum with his deceased brother's wife.

(d)But he dismisses it on account of the fact - that if the deceased brother had a son, then his wife would not have been Chayav Yibum in the first place.

(e)The Tana did not immediately counter that two advantages are better than one - because we only know that the son and not the brother, inherits the deceased's Eved Ivri, due to the same argument ('K'lum Yesh Yibum Ela be'Makom she'Ein Ben').

8)

(a)Rabah bar Avuhah asks whether a daughter has the same Din as a son (regarding the Din of Sadeh Achuzah) - since she, like a son, exempts her mother from Yibum,

(b)On the other hand - she has the disadvantage of not inheriting where there is a son.

(c)We resolve the She'eilah from Tana de'bei Rebbi Yishmael 'Kol she'Hu Acher be'Makom Ben', implying that - if there is even one area where a son has an advantage over whoever it might be, then that person is considered 'Acher' in face of the son.

9)

(a)Rebbi Zeira thinks that a husband who redeems the field that his wife was Makdish, might place the field back in his wife's domain when Yovel arrives (like a son) - because he has the advantage of inheriting her, even where there is a son.

(b)On the other hand, he might not - because whereas a son inherits even what is 'Ra'uy' (property on which the father has a claim, though he does not actually have it in his possession), whereas a husband does not.

(c)The outcome of the She'eilah is - Teiku (Tishbi Yetaretz Kushyos ve'Ibayos).

10)

(a)Based on the Pasuk "ve'Nigra me'Erkecha, Vehayah ha'Sadeh be'Tzeiso ba'Yovel", Rami bar Chama asked Rav Chisda - whether a field that is sold within two years prior to the Yovel (which is not subject to Giru'a), goes to the Kohanim when the Yovel arrives.

(b)Rav Chisda answered him by quoting the Pasuk "Im Lo Yig'al es ha'Sadeh ... Vehayah ha'Sadeh be'Tzeiso ba'Yovel la'Kohen ... ", implying that - as long as the field is redeemable, it goes to the Kohanim.

(c)A Kohen might think that he may retain the Sadeh Achuzah of a Yisrael that he redeemed, once the Yovel arrives - because if he receives part of a field that a Yisrael redeemed, and that was not in his possession, how much more so, a field that he redeemed and that is (though it is not clear why he thinks that he will be able to retain the entire field, where in the source case, he would only have received part of it.

(d)The Beraisa negates this argument however, from the Pasuk "la'Kohen Tih'yeh Achuzaso", from which we extrapolate that - it is only his personal field that is his in its entirety, but not one that belongs to a Yisrael.

11)

(a)We have already discussed our Machlokes between Rebbi Yehudah and Rebbi Shimon in our Mishnah (whether the Kohanim who take possession of the fields in the Yovel, have to pay Hekdesh or not). Rebbi Elazar, who disagrees with both opinions, maintains that - unless a third person redeems the field first, it does not go to the Kohanim when the Yovel arrives.

(b)The property in question is called Sadeh Retushin, which means - a forsaken field.

(c)If it is has not been redeemed by the time the second Yovel arrives - it is called Sadeh Retushei Retushin, and it remains in limbo until the third Yovel, if need be.

12)

(a)Both Rebbi Yehudah and Rebbi Shimon in our Mishnah learn their respective opinions from the Gezeirah-Shavah "Kodesh" ("be'Tzeiso ba'Yovel Kodesh") "Kodesh". Rebbi Yehudah learns it from Makdish Beiso ("ve'Ish ki Yakdish es Beiso Kodesh"), who has to pay in order to redeem it; Rebbi Shimon, from - Kivsei Atzeres (on Shavu'os ["*Kodesh* Yih'yu la'Hashem la'Kohen"]), which the Kohen receives free of charge.

(b)Rebbi ..

1. ... Yehudah opts to learn Sadeh Achuzah specifically from Makdish Beiso - since (unlike Kivsei Atzeres, which are Kodshei Mizbe'ach) both are Kodshei Bedek ha'Bayis.

2. ... Shimon opts to learn Sadeh Achuzah specifically from Kivsei Atzeres - since (unlike Makdish Bayis, which does not go to the Kohanim like a field does) they are both Matnos Kehunah.