The Eddie B Sit Edition, an audio series of the Talmud Bavli, focuses on Masechet Arachin. This session is dedicated to the success of Simcha bat Behira, with hopes that she and her family experience a favorable and successful time, free from any damage to both mother and child. The lecture also includes prayers for her sons Shmuel, Avraham, and Shaul ben Simcha, that their parents may derive much joy from them and that they find favor in the eyes of both man and God. May the Holy One, blessed be He, fulfill all their good wishes for His service, amen.
We begin today's discussion on Daf Lamed Gimmel, starting four lines from the top. Earlier, on Daf Lamed Beit, we learned that the laws of Yovel ceased to apply once the tribes of Reuven, Gad, and half of Menashe went into exile. The verse states, "Yovel is for all its inhabitants," indicating that it is only applicable when all the Jewish people are together in Eretz Yisrael. Once these two and a half tribes were exiled, Yovel was no longer in effect. The Gemara questions, "Did they not count Shemittin and Yovelot?".
The verse states, "After seven years, you shall send away your Hebrew slave." This implies that they were sending slaves out even after the exile of the two and a half tribes, suggesting that Yovel was still applicable. The Gemara asks, "After seven years? Slaves only work for six years!" It continues, "And it is written, 'And your slave shall serve for six years.'" Rav Nachman bar Yitzchak explains that in a case where the slave wishes to remain, they pierce his ear. Thus, if his ear was pierced, there are seven additional years until Yovel from that time, meaning he works for seven years, with the seventh year being Yovel. This indicates that Yovel was indeed in effect even during the exile of the tribes.
The Gemara notes that this situation was a rebuke, questioning whether they fulfilled the Yovel when it was applicable. The verse states, "And they listened and sent [the slaves away]." This suggests that it was not merely a moral admonition; they complied. Rabbi Yochanan states that the prophet Yirmiya returned the tribes, and thus all the tribes were together. Yoshiyahu, son of Amon, was their king, even though he was from the house of David. The Gemara then asks how we know they returned, citing the verse, "For the seller of the sale will not return." This refers to the prophet Yechezkel, who prophesied that the laws of Yovel would be nullified.
The Gemara questions how a prophet could prophesy the nullification of Yovel if it was already nullified. Thus, it teaches that Yirmiya returned the tribes, and therefore Yovel was reinstated. The Gemara further inquires how we know Yoshiyahu was king over all of Israel. It cites the verse where Yoshiyahu asks about a marker he sees, to which the townspeople respond that it is the grave of the man of God from Yehuda who proclaimed the words against the altar in Beit El.
The Gemara explains that these events occurred during the reign of Yoshiyahu, following the return of the tribes. The discussion shifts to a new Mishnah regarding the laws of Battei HaChatzerim, homes in unwalled cities. Previously, we discussed Sedei Achozah and Battei Arei Chomah, and now we will examine the laws concerning Battei HaChatzerim. The Mishnah states that these homes are granted the best of both worlds, receiving favorable laws from both Battei Arei Chomah and the fields.
The Gemara elaborates that if a person sells a house in Battei Arei Chomah, it can be redeemed immediately. The seller has twelve months to buy it back, unlike ancestral property, which requires a minimum of two years before redemption. The Yovel also allows the property to return to the original owner if not redeemed. The laws of Gira'on Kesafim apply, meaning the seller subtracts the amount paid based on the remaining years until Yovel and pays the difference, similar to Sedei Achozah.
The Gemara cites, "On the fields of the land, it shall be counted," referring to Battei HaChatzerim. The verse equates these homes to Sedei Achozah, indicating that they too return in Yovel and follow the laws of Gira'on Kesafim. However, the Mishnah clarifies that the redemption of Battei HaChatzerim does not require a waiting period of two years, as they enjoy the benefits of both types of properties.
The Gemara continues with a discussion on the exceptions and specific scenarios concerning the redemption of properties in Battei HaChatzerim. It states that if a house in Battei HaChatzerim was dedicated to hekdesh and someone else redeemed it, and Yovel arrives in the second year, we might think it does not revert to the original owner. However, the verse clarifies that it does return, indicating a unique status for Battei HaChatzerim.
Rav Huna explains that the Mishnah's discussion is limited to Battei HaChatzerim and does not apply to Battei Arei Chomah or Sedei Achozah. The Gemara asks how we know this, citing the law concerning the fields of the Levi'im. It states that a Levi can redeem his field immediately without waiting for the typical two-year period required for other properties. The discussion continues, examining the nuances of redemption rights and the implications for both Yisrael and Levi in various scenarios.
As the lecture progresses, it highlights the distinctions between properties owned by Levi'im and those owned by Yisrael, emphasizing the unique benefits afforded to the Levi'im. The discussion culminates in a deeper understanding of the laws surrounding property ownership and redemption, illustrating the intricate relationship between the land and its inhabitants.
In conclusion, the intricate details of Battei HaChatzerim and their laws reveal the profound connections between property, identity, and community within the framework of Jewish law. The discussions in the Gemara emphasize the importance of understanding these distinctions, ensuring that the laws governing each type of property are upheld and respected in accordance with halachic principles.