Introduction-Rav Huna said one who sanctifies a field with it's trees redeems each one separately, and the Gemara says that is going like the opinion that a person that sanctifies does so with a kind eye. Rav Papa said a statement that the Gemara says means if one sanctifies trees which include the ground, then the redemption is on both together, and as far as one can tell that could be like the opinion that one who sanctifies does o with a selfish eye. The Rambam does bring the part of that statement that one who sanctifies a field brings the trees along with it, but leaves out the part that the redemption is together.
[i might mention that to sanctify a field means to offer it to the Temple. Then the owner might redeem it by giving its worth to the temple plus a fourth or someone else might redeem it by giving its value to the temple.]
According to Rav Shach in his explanation of the Rambam laws of Arachim chap 4 halacha 15 if one sanctifies three trees [and thus along with them comes the ground that is between them and around them by the amount one would plow] when he redeems the field, the trees are redeemed along with the field. But if instead he would sanctify the field with the trees, then when he redeems the field, the trees come along with it. But this approach of Rav Shach is based on a few missing words in the Rambam where he says, ''If one sanctifies three trees, the field comes along with them'', but he leaves out that each is redeemed separately. Only when the Rambam writes that ''If one sanctifies more or less than three trees in such a field, that the field and trees are redeemed separately.'' However in no place does the Rambam ever mention the idea or case in which one redeem the field and the trees come along with it. One could argue that since Rav Huna [in Arachim 14 side a] holds that one that sanctifies sanctifies with a good kind eye, then in all cases when one redeems a field with trees, they are always redeemed separately,
------------------------------------------------------------------------------------------------------------------According to רב שך in his explanation of the רמב''ם laws of ערכים פרק ד' הלכה ט''ו if one sanctifies three trees [and thus along with them comes the ground that is between them and around them by the amount one would plow] when he redeems the field, the trees are redeemed along with the field. But if instead he would sanctify the field with the trees [and thus the trees come along with the field], then when he redeems the field, the trees come along with it. But this approach of רב שך is based on a few missing words in the רמב''ם where he says, ''If one sanctifies three trees, the field comes along with them'', but he leaves out how each is redeemed. Only when the רמב''ם writes that ''If one sanctifies more or less than three trees in such a field, that the field and trees are redeemed separately.'' However in no place does the רמב''ם ever mention the idea or case in which one redeems the field and the trees come along with it. One could argue that since רב הונא [in ערכים י''ד ע''א] holds that one that sanctifies, sanctifies with a good kind eye, then in all cases when one redeems a field with trees, they are always redeemed separately,
INTRODUCTION רב הונא said one who sanctifies a field with trees must redeems each one separately. The גמרא says that is going like the opinion that a person that sanctifies does so with a kind eye. רב פפא said a statement that the גמרא says means if one sanctifies trees (which includes the ground), then the redemption is on both together. and that could be like the opinion that one who sanctifies does so with a selfish eye. The רמב''ם does bring the part of that statement that one who sanctifies a field, sanctifies the trees along with it, but leaves out the part that the redemption is on the field and the trees come along with it..
הקדמה. רב הונא אמר המקדש שדה עם עצים חייב לפדות כל אחד בנפרד. הגמרא אומרת שזה הולך כמו הדעה שמקדש עושה זאת בעין טובה. אמר רב פפא אמירה שהגמרא אומר משמע אם מקדשין עצים (שכולל את הקרקע), הרי הפדיון הוא על שניהם יחד. וזה יכול להיות כמו הדעה שמי שמקדש עושה זאת בעין רעה. הרמב''ם אמנם מביא את החלק של אותה אמירה שמי שמקדש שדה, מקדש עמו את העצים, אבל משאיר את החלק שהפדיון על השדה והעצים באים איתו
לפי
רב שך בביאורו להלכות הרמב''ם של ערכים פרק ד' הלכה ט''ו אם מקדשים שלשה עצים [וכך
יחד איתם באה הקרקע שנמצאת ביניהם וסביבם בכמות שהיה צריך מחרישה] כשהוא פודה את
השדה, נגאלים העצים יחד עם השדה. אבל אם במקום זה היה מקדש את השדה עם העצים [וכך
באים העצים יחד עם השדה], אז כשהוא פודה את השדה, באים איתו העצים. אבל גישה זו של
רב שך מבוססת על כמה מילים חסרות ברמב''ם ששם הוא אומר ''אם מקדש שלשה עצים בא עמם
השדה'', אבל הוא משאיר איך כל אחד נגאל. רק כשהרמב''ם כותב ש''אם מקדשים יותר או
פחות משלושה עצים בשדה כזה, שהשדה והעצים נגאלים לחוד'' אולם בשום מקום הרמב''ם לא
מזכיר את הרעיון או מקרה שבו פודה את השדה והעצים באים אתו. אפשר לטעון שמכיוון
שרב הונא [בערכים י''ד ע''א] סובר שמקדש, מקדש בעין טובה, אז בכל המקרים כשפודים
שדה עם עצים, תמיד נגאלים בנפרד.
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