מַרְבֶּה אֲנִי אֶת הַכְּבוּסָה – שֶׁשָּׁוָה בְּכָל אָדָם, וּמוֹצִיא אֶת הַמְּלוּגְמָא – שֶׁאֵינָהּ שָׁוָה לְכָל אָדָם.

Rabbi Yosei could respond: I include laundering, which applies equally to every person, as everyone needs clean clothes, and I exclude a remedy, which does not apply equally to every person; it is only for the ill.

מַאן תָּנָא לְהָא, דְּתָנוּ רַבָּנַן: ״לְאָכְלָה״ וְלֹא לִמְלוּגְמָא, ״לְאָכְלָה״ וְלֹא לְזִילּוּף, ״לְאָכְלָה״ וְלֹא לַעֲשׂוֹת מִמֶּנָּה אַפִּיקְטוֹיזִין. כְּמַאן – כְּרַבִּי יוֹסֵי. דְּאִי רַבָּנַן – הָא אִיכָּא נַמִי מִשְׁרָה וּכְבוּסָה.

The Gemara asks: Who is the tanna who taught that which the Sages taught in a baraita with regard to Sabbatical-Year produce: For food, and not for a remedy; for food, and not for sprinkling wine in one’s house to provide a pleasant fragrance; for food, and not to make it an emetic [ apiktoizin ] to induce vomiting? In accordance with whose opinion is this baraita ? It is in accordance with the opinion of Rabbi Yosei, as, if it were in accordance with the opinion of the Rabbis, isn’t there also soaking and laundering that should have been excluded in the baraita , as in their opinion, use of Sabbatical-Year produce for those purposes is prohibited?

אָמַר רַבִּי אֶלְעָזָר: אֵין שְׁבִיעִית מִתְחַלֶּלֶת אֶלָּא דֶּרֶךְ מִקָּח. וְרַבִּי יוֹחָנָן אָמַר: בֵּין דֶּרֶךְ מִקָּח בֵּין דֶּרֶךְ חִילּוּל.

§ Rabbi Elazar said: Sabbatical-Year produce is deconsecrated only by means of purchase; however, it cannot be deconsecrated through redemption. Merely declaring that the sanctity of that produce is transferred to money or other produce is ineffective. Rabbi Yoḥanan said: It is deconsecrated both by means of purchase and by means of redemption.

מַאי טַעְמֵיהּ דְּרַבִּי אֶלְעָזָר – דִּכְתִיב: ״בִּשְׁנַת הַיּוֹבֵל הַזֹּאת״ וגו׳, וּסְמִיךְ לֵיהּ: ״וְכִי תִמְכְּרוּ מִמְכָּר״ – דֶּרֶךְ מִקָּח, וְלֹא דֶּרֶךְ חִילּוּל. וְרַבִּי יוֹחָנָן מַאי טַעְמֵיהּ – דִּכְתִיב: ״כִּי יוֹבֵל הִיא קֹדֶשׁ״ מַה קֹּדֶשׁ – בֵּין דֶּרֶךְ מִקָּח בֵּין דֶּרֶךְ חִילּוּל, אַף שְׁבִיעִית – בֵּין דֶּרֶךְ מִקָּח בֵּין דֶּרֶךְ חִילּוּל.

What is the rationale for the opinion of Rabbi Elazar? It is as it is written: “In this year of Jubilee you shall return every man unto his possession” (Leviticus 25:13), and juxtaposed to it it is written: “And if you sell an item to your neighbor” (Leviticus 25:14); this indicates that in the Jubilee Year, during which the halakhot of the Sabbatical Year are in effect, one deconsecrates the produce by means of purchase and not by means of redemption. The Gemara asks: And Rabbi Yoḥanan, what is the rationale for his opinion? It is as it is written: “For it is a Jubilee; it shall be consecrated unto you” (Leviticus 25:12); this indicates that just as one redeems consecrated items both by means of purchase and by means of redemption, so too, Sabbatical-Year produce can be redeemed both by means of purchase and by means of redemption.

וְרַבִּי יוֹחָנָן, הַאי ״כִּי תִמְכְּרוּ מִמְכָּר״ מַאי עָבֵיד לֵיהּ? מִיבָּעֵי לֵיהּ לְכִדְרַבִּי יוֹסֵי בַּר חֲנִינָא. דְּתַנְיָא, אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא: בּוֹא וּרְאֵה כַּמָּה קָשֶׁה אֲבָקָהּ שֶׁל שְׁבִיעִית וכו׳, אָדָם נוֹשֵׂא וְנוֹתֵן בְּפֵירוֹת שְׁבִיעִית – לַסּוֹף מוֹכֵר אֶת מִטַּלְטְלָיו וְאֶת כֵּלָיו, שֶׁנֶּאֱמַר: ״בִּשְׁנַת הַיּוֹבֵל הַזֹּאת תָּשֻׁבוּ אִישׁ אֶל אֲחוּזָּתוֹ״, וּסְמִיךְ לֵיהּ: ״וְכִי תִמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ״ וגו׳.

The Gemara asks: And Rabbi Yoḥanan, what does he do with this juxtaposition of the Jubilee Year to the verse: “If you sell an item”? The Gemara answers: He needs it to derive a halakha in accordance with that statement of Rabbi Yosei bar Ḥanina, as it is taught in a baraita that Rabbi Yosei bar Ḥanina says: Come and see how severe even the hint of violation of the prohibition of the Sabbatical Year is; as the prohibition against commerce with Sabbatical-Year produce is not one of the primary prohibitions of the Sabbatical Year, and its punishment is harsh. A person who engages in commerce with Sabbatical-Year produce is ultimately punished with the loss of his wealth to the point that he is forced to sell his movable property and his vessels, as it is stated: “In this year of Jubilee you shall return every man unto his possession” (Leviticus 25:13), and juxtaposed to it, it is written: “And if you sell an item to your neighbor” (Leviticus 25:14).

וְרַבִּי אֶלְעָזָר, הַאי קְרָא דְּרַבִּי יוֹחָנָן מַאי עָבֵיד לֵיהּ? מִיבָּעֵי לֵיהּ לְכִדְתַנְיָא: ״כִּי יוֹבֵל הִיא קֹדֶשׁ״ מַה קֹּדֶשׁ תּוֹפֵס אֶת דָּמָיו – אַף שְׁבִיעִית תּוֹפֶסֶת אֶת דָּמֶיהָ.

The Gemara asks: And Rabbi Elazar, what does he do with this verse from which Rabbi Yo ḥ anan derived his opinion? The Gemara answers: He needs it to derive in accordance with that which is taught in a baraita : “For it is a Jubilee; it shall be consecrated unto you” (Leviticus 25:12); just as the sanctity of consecrated items takes effect on money or objects in exchange for which they are redeemed, so too, the sanctity of Sabbatical-Year produce takes effect on money or objects in exchange for which it is redeemed.

תַּנְיָא כְּוָותֵיהּ דְּרַבִּי אֶלְעָזָר, וְתַנְיָא כְּוָותֵיהּ דְּרַבִּי יוֹחָנָן. תַּנְיָא כְּוָותֵיהּ דְּרַבִּי אֶלְעָזָר: שְׁבִיעִית תּוֹפֶסֶת אֶת דָּמֶיהָ, שֶׁנֶּאֱמַר: ״כִּי יוֹבֵל הִיא קֹדֶשׁ תִּהְיֶה לָכֶם״, מַה קֹּדֶשׁ תּוֹפֵס אֶת דָּמָיו וְאָסוּר – אַף שְׁבִיעִית תּוֹפֶסֶת אֶת דָּמֶיהָ וַאֲסוּרָה.

It is taught in a baraita in accordance with the opinion of Rabbi Elazar, and it is taught in a baraita in accordance with the opinion of Rabbi Yoḥanan. The Gemara elaborates that it is taught in a baraita in accordance with the opinion of Rabbi Elazar: Sabbatical-Year sanctity takes effect on money or objects in exchange for which the produce is redeemed, as it is stated: “For it is a Jubilee; it shall be consecrated unto you”; just as the sanctity of consecrated items takes effect on money or objects in exchange for which they are redeemed and it is prohibited to use the money for non-sacred purposes, so too, the sanctity of Sabbatical-Year produce takes effect on money or objects in exchange for which it is redeemed, and it is prohibited to use this money for purposes for which Sabbatical-Year produce may not be used.

אִי מַה קֹּדֶשׁ תּוֹפֵס דָּמָיו וְיוֹצֵא לְחוּלִּין, אַף שְׁבִיעִית תּוֹפֶסֶת אֶת דָּמֶיהָ וְיוֹצֵאת לְחוּלִּין – תַּלְמוּד לוֹמַר: ״תִּהְיֶה״ – בַּהֲוָיָיתָהּ תְּהֵא.

Or perhaps extend the analogy and derive that just as the sanctity of consecrated items takes effect on money or objects in exchange for which they are redeemed, and the consecrated item assumes non-sacred status, so too, the sanctity of Sabbatical-Year produce takes effect on money or objects in exchange for which it is redeemed, and the Sabbatical-Year produce assumes non-sacred status. Therefore, the verse states: “It shall be consecrated unto you,” meaning: It shall be as it is. Although the sanctity of Sabbatical-Year produce takes effect on the money, the produce remains consecrated as well.

הָא כֵּיצַד? לָקַח בְּפֵירוֹת שְׁבִיעִית בָּשָׂר – אֵלּוּ וָאֵלּוּ מִתְבַּעֲרִין בַּשְּׁבִיעִית, לָקַח בַּבָּשָׂר דָּגִים – יָצָא בָּשָׂר וְנִכְנְסוּ דָּגִים, לָקַח בַּדָּגִים יַיִן – יָצְאוּ דָּגִים וְנִכְנַס יַיִן, לָקַח בַּיַּיִן שֶׁמֶן – יָצָא יַיִן וְנִכְנַס שֶׁמֶן.

The Gemara explains: How so? If one purchased meat with Sabbatical-Year produce, both this, the produce, and that, the meat, must be removed during the Sabbatical Year. The meat may be eaten only as long as the produce in exchange for which it was purchased may be eaten, i.e., as long as produce of that kind remains in the field. However, if he purchased fish in exchange for the meat, the meat emerges from its consecrated status, and the fish assumes consecrated status. If he then purchased wine in exchange for the fish, the fish emerges from its consecrated status, and the wine assumes consecrated status. If he purchased oil in exchange for the wine, the wine emerges from its consecrated status, and the oil assumes consecrated status.

הָא כֵּיצַד? אַחֲרוֹן אַחֲרוֹן נִכְנַס בַּשְּׁבִיעִית, וּפְרִי עַצְמוֹ אָסוּר. מִדְּקָתָנֵי ״לָקַח״ ״לָקַח״ אַלְמָא: דֶּרֶךְ מִקָּח – אִין, דֶּרֶךְ חִילּוּל – לָא.

How so? The last item purchased assumes the consecrated status of produce of the Sabbatical Year, and the produce itself remains consecrated and forbidden and never loses its consecrated status. The Gemara notes: From the fact that the baraita teaches each case using the term: Purchased, purchased, apparently it means that by means of transaction, yes, the sanctity of the Sabbatical Year takes effect; however, by means of redemption, no, the sanctity of the Sabbatical Year does not take effect.

תַּנְיָא כְּוָותֵיהּ דְּרַבִּי יוֹחָנָן: אֶחָד שְׁבִיעִית וְאֶחָד מַעֲשֵׂר שֵׁנִי מִתְחַלְּלִין עַל בְּהֵמָה חַיָּה וָעוֹף, בֵּין חַיִּין בֵּין שְׁחוּטִין, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: עַל שְׁחוּטִין – מִתְחַלְּלִין, עַל חַיִּין – אֵין מִתְחַלְּלִין, גְּזֵירָה שֶׁמָּא יְגַדֵּל מֵהֶן עֲדָרִים.

The Gemara continues: It is taught in a baraita in accordance with the opinion of Rabbi Yoḥanan. Both Sabbatical-Year produce and second-tithe produce are deconsecrated upon domesticated animals, undomesticated animals, and fowl, whether they are alive or whether they are slaughtered; this is the statement of Rabbi Meir. And the Rabbis say: Upon slaughtered animals, they are deconsecrated; upon animals that are alive, they are not deconsecrated. The reason is that a rabbinic decree was issued lest one raise flocks from them. If one breeds a herd from that consecrated animal, the entire herd would be sacred and the potential for misuse of second-tithe property would be great.

אָמַר רָבָא: מַחֲלוֹקֶת

Rava said: This dispute between Rabbi Meir and the Rabbis