Traité Kiddushin

Traduction française en préparation — version anglaise (Steinsaltz) : This second baraita is in accordance with the opinion of the Rabbis, and that baraita, which teaches that one can borrow money and redeem the house and partially redeem it, is in accordance with the opinion of Rabbi Shimon.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara states: It is taught in one baraita with regard to the houses of walled cities: One can borrow money and redeem it, and one can partially redeem it, and it is taught in another baraita: One cannot borrow money and redeem it, nor can one partially redeem. Apparently, there is a contradiction between these two baraitot. The Gemara answers as above: This is not difficult. This baraita is in accordance with the opinion of the Rabbis, and that baraita is in accordance with the opinion of Rabbi Shimon.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara provides a mnemonic device for the names of the Sages who raise the dilemmas cited below and those to whom the questions are addressed: Ḥeresh, ḥavash, zeman. They allude to the following interlocutors: Ḥeresh alludes to Rav Aḥa, son of Rava, and Rav Ashi; ḥavash alludes to Rav Aḥa Sava and Rav Ashi; and zeman alludes to Mar Zutra, son of Rav Mari, and Ravina.

Traduction française en préparation — version anglaise (Steinsaltz) : Rav Aḥa, son of Rava, said to Rav Ashi: The comparison detailed earlier (20b) between one who sells a house and one who consecrates a field, can be refuted as follows: What is unique about one who sells a house among the houses of walled cities is that his power is diminished, in that he is not able to redeem it forever, since he cannot redeem it after a year has passed (see Leviticus 25:30). Shall you say the same with regard to one who consecrates his field, as his power is enhanced in that he is able to redeem forever?

Traduction française en préparation — version anglaise (Steinsaltz) : Rav Aḥa Sava said to Rav Ashi: The comparison is valid, because it can be said that the argument returns, as one can learn in a different manner. Let this matter be derived by an analogy derived from the common factor of two sources: The halakha of one who sells an ancestral field can prove it, as his power is enhanced in that he is able to redeem the field forever, and he cannot borrow money and redeem it, and he cannot partially redeem it. And if you say: What is unique about one who sells an ancestral field is that his power is diminished in that he is not able to redeem it immediately, the case of one who sells a house from among houses of walled cities can prove otherwise. Although one can redeem the house immediately, he cannot borrow money and redeem it, nor partially redeem it.

Traduction française en préparation — version anglaise (Steinsaltz) : And the derivation has reverted to its starting point, as one could alternate the explanations for each side with their respective refutations. Ultimately, the aspect of this case, an ancestral field, is not like the aspect of that case, a house from among houses of walled cities. Their common denominator is that they can be redeemed, and one cannot borrow money and redeem them, and likewise, one cannot partially redeem them. I will also bring the case of one who consecrates his field and rule that it may be redeemed, but one cannot borrow money and redeem it, and one cannot partially redeem it.

Traduction française en préparation — version anglaise (Steinsaltz) : Mar Zutra, son of Rav Mari, said to Ravina: This derivation, based on the common denominator, can be refuted as follows: What is unique to their common denominator is that their power is diminished in that they are unable to redeem the respective properties during the second year, as in neither case can they be redeemed in the second year. One who sells a house in a walled city cannot redeem it beyond the first year, while one who sells an ancestral field cannot redeem it during the first two years. Shall you say the same with regard to one who consecrated his field, as his power is enhanced in that he is able to redeem the field in the second year?

Traduction française en préparation — version anglaise (Steinsaltz) : Ravina said to him that the derivation is valid because it can be said that the case of a Hebrew slave sold to a gentile can prove otherwise, as his power enhanced in that he is able to redeem himself in the second year, and nevertheless he cannot borrow money and redeem himself, and he cannot partially redeem himself.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara discusses a similar matter. Rav Huna bar Ḥinnana raised a dilemma before Rav Sheshet: In the case of one who sells a house from among the houses of walled cities, can it be redeemed by relatives or can it not be redeemed by relatives? Is the ability to redeem a house limited to the seller himself? The Gemara presents the two sides of the dilemma: Does one derive the verbal analogy of “ge’ullato” (Leviticus 25:29) and “ge’ullato” (Leviticus 25:26) from an ancestral field in this manner: Just as an ancestral field cannot be partially redeemed and yet it can be redeemed by relatives, so too, this house also cannot be partially redeemed and yet it can be redeemed by relatives?

Traduction française en préparation — version anglaise (Steinsaltz) : Or perhaps, when the word ge’ula is written in the case of an ancestral field, it is written with regard to partial redemption; but the word redemption is not written with regard to relatives. If so, the verbal analogy does not apply to the halakha of redemption by relatives. Rav Sheshet said to him: The house cannot be redeemed by relatives.

Traduction française en préparation — version anglaise (Steinsaltz) : Rav Huna bar Ḥinnana raised an objection to the ruling of Rav Sheshet from a baraita that deals with the verse: “And in all of your ancestral land you shall grant redemption for the land” (Leviticus 25:24). This verse serves to include houses and a Hebrew slave. What, is it not correct to say that the term houses is referring to houses of walled cities, indicating that they can also be redeemed by relatives? The Gemara rejects this suggestion: No, this is referring to houses in open areas without walls.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: With regard to houses in open areas without walls, it is explicitly written: “Shall be reckoned with the field of the country” (Leviticus 25:31), meaning that they are like ancestral fields. If so, there is no need for another verse to teach this halakha. The Gemara answers: That verse: “And in all of your ancestral land you shall grant redemption for the land” (Leviticus 25:24), serves to establish that redemption by relatives is an obligation, and this is in accordance with the opinion of Rabbi Eliezer.