Study Arakhin folio 27A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
But here, with regard to their opinion that even if the son consecrated the field before his father’s death it is considered an ancestral field, this is because they found another allusion in the verse and interpreted it as follows: If the verse meant to indicate only the halakha that R' Meir deriv
§ The Mishnah teaches: The priests and the Levites may always consecrate their ancestral fields and may always redeem their ancestral fields, both before the Jubilee Year and after the Jubilee Year. The Talmud asks: Granted, the Mishnah’s statement that they may always redeem their ancestral fields
The Talmud continues: And if you would say that the Mishnah means that priests and Levites may consecrate their fields during the Jubilee Year itself, whereas an Israelite may not, this works out well according to the opinion of Shmuel, who says (24a) that if an Israelite consecrated his field duri
The Talmud responds: And according to your reasoning, one may similarly ask: Why do I need the statement that priests and Levites may consecrate their fields both before the Jubilee Year and after the Jubilee Year? Doesn’t the Mishnah already state that they may always consecrate their fields? Rath
And similarly, since the tanna taught in the first Mishnah that Israelites may neither consecrate their fields less than two years before the Jubilee nor redeem them less than one year after the Jubilee, the tanna also taught in the latter Mishnah that priests and Levites may always consecrate and r