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On 5/20/2013 8:50 AM, Micha Berger wrote:
<blockquote cite="mid:20130520135023.GA21196@aishdas.org" type="cite">
<pre wrap="">This idea that according to RY, yovel would drift against shamittah was
argued against, so I backed down. I now think I did so overly hastily.
</pre>
</blockquote>
<br>
I don't think so.<br>
<br>
<blockquote cite="mid:20130520135023.GA21196@aishdas.org" type="cite">
<pre wrap="">Today's Y-mi Yomi, Qiddushin 6a-b (1:2) explicitly understands one side
of the machloqes as I did.
</pre>
</blockquote>
<br>
Not according to the Korban HaEdah.<br>
<br>
<blockquote cite="mid:20130520135023.GA21196@aishdas.org" type="cite">
<pre wrap="">The gemara entertains the possibility that being freed on the 7th year
means the 7th year since sale.
R Chiya asks, if it meant the 7th year in terms of the world, who
is being freed by yovel? (All the avadim were freed the year before,
during shemittah?)
R' Yochanan b Maryyah answers that this question is according to the
one who says ein hayoveil oleh min haminyan.
beram, keman de'amar hayoveil oleh miminyan shenei shavua
pe'amim hu ba be'emtza sheni shavua.
</pre>
</blockquote>
<br>
Right. Because a normal shmittah cycle is 6 years of work and then he
goes free at the beginning of the 7th. But according to the view that
Yovel is both the 50th year *and* the 1st year of the following
shmittah cycle, there'd be only 5 years of work prior to shmittah.
Normally, you'd buy an eved ivri in the first year of a shmittah cycle,
and he'd work until the beginning of the shmittah year. But in this
case, he'd work *through* the shmittah year and go free at the
beginning of the year after shmittah.<br>
<br>
>From the Korban HaEdah:<br>
<br>
<blockquote>V'Rabbanan savrei d'ein shnat yovel olah l'minyan shavua
ha-ba'a, ela moneh shesh shanim l'achar ha-yovel, u-va-shanah
ha-shevi'it she-l'achareha -- hee sh'nat ha-shmittah. D'l'Rabannan
nicha teirutzo shel R' Chuna<br>
<br>
Aval l'R Yehudah, ika l'meimar she-'itztrich kra she-ha-yovel motzi'o
lilmod minei she-eino nimkar ba-yovel.<br>
<br>
D'salka da'ateich amina, keivan dichtiv "shesh shanim ya'avod,
u-va-shvi'it yeitzei", b'chol ha-shmittot airi, v'afilu b'shmittah
ha-rishonah she-l'achar ha-yovel.<br>
<br>
U'm'meila ne'emar she-oveid ba-yovel, d'im lav cach, pe'amim she-hu ba
b'emtza shnei shavua, she-harei einan ela chamesh shanim.<br>
<br>
L'kach itztrich l'ashmu'inan d'v'shar shnei shavua airi kra, d'shesh
shanim yaavod l'olam, u-va-shevi'it hainu shnat hashmittah.<br>
</blockquote>
<br>
<blockquote cite="mid:20130520135023.GA21196@aishdas.org" type="cite">
<pre wrap="">Rather than assume this is a machloqes between the Y-mi and the Bavli,
I return to my original understanding of Rashi "mikan umikan" -- that
the year of yovel counts both toward yovel's 50 and shemittah's 7. And
NOT that it counts toward both the first and second yovel cycles.
</pre>
</blockquote>
<br>
I don't see it as a machloket between the Yerushalmi and the Bavli at
all. They both agree that mi-kan u-mi-kan means the Yovel is both the
50th year of the previous cycle and the 1st year of the next cycle.<br>
<br>
Lisa<br>
<br>
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