Talmud su Levitico 27:21

[The regulations regarding] a Hebrew slave¹An Israelite, according to the Rabbis, could become a slave either through being sold by the Beth Din to make restitution for a theft or through selling himself for a livelihood. and a slave whose ear is bored [nirẓa‘]²Because he refused to go free after six years’ service (Ex. 21, 5f.; Deut. 15, 16f.). are in force only when the Jubilee [is in force].³This apparently means, so long as the years from one Jubilee to the next are being officially counted, as laid down in Lev. 25, 8.
[The regulations regarding] a field of possession⁴Cf. ibid. XXVII, 16-21. A ‘field of possession’ is one that has been inherited as distinct from a ‘field of purchase’. and a field which had been devoted [to the Temple]⁵Cf. ibid. 28f. are in force only when the Jubilee [is in force]. R. Ishmael said: For that reason it is stated, As a field devoted; the possession thereof shall be the priest’s⁶ibid. 21.—as possession [depends] on the Jubilee, so a field which had been devoted [depends] on the Jubilee.⁷A field of possession which had been dedicated by the owner, then sold by the priests and not redeemed before the Jubilee. Such a field at the Jubilee became the property of the priest. Cf. Rashi on ibid. 16. The Jubilee is on the same footing as the New Year in regard to the blowing [of the shofar],⁸Cf. ibid. XXV, 9. and the benedictions,⁹[Nine blessings have to be said over the shofar as on the New Year; R.H. 26b (Sonc. ed., p. 120, n. 2).] except that [the blowing of] the shofar on the Jubilee overrides the Sabbath.^9a(9a) [The shofar is not blown on the day of the New Year which falls on the Sabbath.] When did the Jubilees cease [to be observed]? From the time when Pul and Tiglath-pileser, kings of Assyria, came up and carried the Reubenites, the Gaddites and half the tribe of Manasseh into captivity.¹⁰Cf. 2 Kings 15, 19, 29.

Some of them¹³⁴The items listed in the Mishnah. are given to the people of the watch¹³⁵The families of certified Cohanim, admitted to service in the Temple, were divided into 24 sections, each of which was the watch serving in the Temple for one week. Except for the High Priest, no Cohen had the right to officiate in the Temple except during holidays and the week assigned to his watch.; some of them are given to any Cohen. Firstlings¹³⁶Unblemished firstlings which are a sacrifice of which the owners receive no part. Blemished firstlings, unfit for sacrifice, may be given to any Cohen locally. and First Fruits¹³⁷Have to be delivered to the Cohen in the Temple. to the people of the watch; all others to any Cohen. Rebbi Jeremiah asked before Rebbi Zeïra, from where that ḥērem-dedications¹²³Num. 18:14. According to most sources, this special dedication is not for the upkeep of the Temple but for the Cohanim [Sifra Beḥuqotay Pereq12(9), Babli Sanhedrin 88a, Arakhin28a]. However, Babylonian practice follows the dissenting opinion (Arakhin29a). are for the people of the watch? He said to him: (Lev. 27:21) “Like the ḥērem-dedicated field it shall become the property of the Cohen¹³⁸Since the chapter deals with transactions by the Temple treasurer, it follows that a specially dedicated field has to be given by the treasurer to the Cohen officiating in the Temple, i. e., to the watch of the week. The same argument in Babli Sanhedrin 88a, Arakhin 28a..” From where that the property itself should be given to the people of the watch? Because it is written “it shall become the property of the Cohen.” (From where that ḥērem-dedications are for the people of the watch?)¹³⁹A dittography in both mss.; it must be an old error. But is it not written: (Deut. 18:3) “He shall give to the Cohen foreleg, jawbone, and first stomach,” should it not be for the people of the watch¹⁴⁰If “Cohen” in the first verse means “Cohen of the current watch” then in the second verse it should have the same meaning. But since Deut. 18:3 clearly speaks about profane slaughter, away from the Temple, the meaning of the word must include any Cohen.
The Babli (Arakhin 28b) disagrees and compares “Cohen” in this verse, about which it is written (v. 16) “If … a man declares holy for the Eternal” to the Cohen mentioned in the law about the repentant offender in case the person he injured or defrauded has died heirless, where it is written: (Num.5:6) “The money must be returned to the Eternal for the Cohen”. The latter money is distributed among the people of the current watch.? Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: (Lev. 27:28) “Every ḥērem-dedication shall be most holy to the Eternal.” Just as most holy sacrifices are for the people of the watch¹⁴¹All most holy sacrifices are either totally burned or eaten by Cohanim only., so ḥērem- dedications are for the people of the watch!

Rebbi Jeremiah asked before Rebbi Zeïra: Does an unclean animal need standing and appraisal? He said to him, if Rebbi Yose had said in the name of Rebbi Joḥanan that a pure wild animal does not need standing and appraisal, an unclean animal would not need it. Rebbi Hila said, we have stated thus (Lev. 27:21)¹²¹Sifra Beḥuqotay Paras̊ah 4(3), a similar text; quoted in Babli Baba Meẓiʻa 54b.: “If an unclean animal, he should redeem it as appraised¹²²The verse adds: “He has to add its fifth”..” Just as an unclean animal is particular in that it is the same at the time of its redemption as at the time of its dedication¹²³It could not be a sacrifice in either case; it was alive in both cases., so I am adding the dead animal which is the same at the time of its redemption as at the time of its dedication, and I exclude the one for which he said, this is dedicated, and then it died, which is not the same at the time of its redemption as at the time of its dedication¹²⁴Even according to the Sages, it can be redeemed without standing and appraisal.. Rebbi Yose said, a Mishnah said so¹²⁵This is the operative rule.: “One commits larceny with a donkey and its milk¹²⁶Meїlah 3:5. Larceny committed on anything dedicated to the upkeep of the Temple incurs a fine of 25% and requires a sacrifice for atonement..” Is not milk comparable to its being dead¹²⁷The use of masculine חמור for a female donkey is in all Mishnah mss.; it has wrongly been corrected in the editions of Babli (Meїlah 12b).? With all that needs redemption one can commit larceny¹²⁸It was not there at the moment of dedication and, being a fluid, it cannot stand.. You cannot explain it as giving the rules of dead [animals] since we stated “a donkey”¹²⁹A live one.. Rebbi Ḥanina said before Rebbi Mana, explain it following Rebbi Simeon since Rebbi Simeon said, dedications for the upkeep of the Temple do not need standing and appraisal. He said to him, if it is following Rebbi Simeon, why a donkey and not any animal¹³⁰It could even have been a blemished kosher animal.?