ויקרא כ״ה:כ״ה-כ״ח

כי ימוך אחיך ומכר. מְלַמֵּד שֶׁאֵין אָדָם רַשַּׁאי לִמְכֹּר שָׂדֵהוּ אֶלָּא מֵחֲמַת דֹּחַק עֹנִי (עי' ספרא):

כי ימוך אחיך ומכר AND IF THY BROTHER BE WAXEN POOR AND HAS SOLD AWAY [SOME OF HIS POSSESSION] — The introductory words teach us that one is not permitted to sell his real estate except under the pressure of poverty (cf. Sifra, Behar, Chapter 5 1).

מאחזתו. וְלֹא כֻּלָּהּ, לִמֵּד דֶּרֶךְ אֶרֶץ, שֶׁיְּשַׁיֵּר שָׂדֶה לְעַצְמוֹ:

מאחזתו SOME OF HIS POSSESSION — but not the entire property. Scripture thereby teaches you a practical rule that, however needy a man is, he should always leave some immovables (lit., a field) for himself (Sifra, Behar, Chapter 5 1).

וגאל את ממכר אחיו. וְאֵין הַלּוֹקֵחַ יָכוֹל לְעַכֵּב:

וגאל את ממכר אחיו HE SHALL REDEEM THAT WHICH HIS BROTHER SOLD — and the purchaser has no right to prevent it.

ואיש כי לא יהיה לו גאל. וְכִי יֵשׁ לְךָ אָדָם בְּיִשְֹרָאֵל שֶׁאֵין לוֹ גּוֹאֲלִים? אֶלָּא גּוֹאֵל שֶׁיּוּכַל לִגְאֹל מִמְכָּרוֹ (קידושין כ"א):

ואיש כי לא יהיה לו גואל [AND] IF [A MAN] HAVE NONE TO REDEEM IT — But does there exist anyone in Israel who has none to redeem his property (who has no relative at all)? But the meaning is: a relative who is able (possesses the means) to redeem that which he has sold (Sifra, Behar, Chapter 5 2; cf. Kiddushin 21a).

וחשב את שני ממכרו. "כַּמָּה שָׁנִים הָיוּ עַד הַיּוֹבֵל? כָּךְ וְכָךְ, וּבְכַמָּה מְכַרְתִּיהָ לְךָ? בְּכָךְ וְכָךְ, עָתִיד הָיִיתָ לְהַחֲזִירָהּ בַּיּוֹבֵל, נִמְצֵאתָ קוֹנֶה מִסְפַּר הַתְּבוּאוֹת כְּפִי חֶשְׁבּוֹן שֶׁל כָּל שָׁנָה, אָכַלְתָּ אוֹתָהּ שָׁלוֹשׁ שָׁנִים אוֹ אַרְבַּע, הוֹצֵא אֶת דְּמֵיהֶן מִן הַחֶשְׁבוֹן וְטֹל אֶת הַשְּׁאָר"; וְזֶהוּ וְהֵשִׁיב אֶת הָעֹדֵף בִּדְמֵי הַמֶּקַח עַל הָאֲכִילָה שֶׁאֲכָלָהּ וְיִתְּנֵם לַלּוֹקֵחַ:

וחשב את שני ממכרו THEN LET HIM RECKON THE YEARS OF THE SALE THEREOF — [let him reckon thus:] How many years were there until the Jubilee? So-and-so many! At what price did I sell it to you? At such-and-such a price! Now in the Jubilee year you would have to restore it to me; it follows therefore that you have actually bought a number of crops only (and not the land itself) at a certain sum for every year. You have eaten it (used it) three or four years; deduct therefore their value from the sum total of the purchase money and you take the remainder. And this is the meaning of: “he shall restore the overplus” — viz., the excess of the purchase-money over the value of the crops which he (the purchaser) has enjoyed, and he shall restore it to the purchaser.

לאיש אשר מכר לו. הַמּוֹכֵר הַזֶּה שֶׁבָּא לְגָאֳלָהּ:

לאיש אשר מכר לו [AND HE SHALL RESTORE THE OVERPLUS] TO THE MAN TO WHOM HE HAD SOLD IT — i. e. to whom he — this seller who now comes to redeem it — had sold it (but not to any other person who is now in the possession of the field, having in his turn bought it from that man to whom he — the seller — had originally sold it) (Sifra, Behar, Chapter 5 3; Arakhin 30a).

די השיב לו. מִכָּאן שֶׁאֵינוֹ גוֹאֵל לַחֲצָאִין (ספרא; ערכין ל'):

די השיב לו [BUT IF HE IS NOT ABLE] TO RESTORE IT (lit., if his hand find not sufficient means to restore to him) — Therefore it follows that he (the vendor) has no right to redeem his property in parts (lit., by halves) (Sifra, Behar, Chapter 5 5, Arachin 30a).

עד שנת היובל. שֶׁלֹּא יִכָּנֵס לְתוֹךְ אוֹתָהּ שָׁנָה כְּלוּם, שֶׁהַיּוֹבֵל מְשַׁמֵּט בִּתְחִלָּתוֹ (ספרא; ערכין כ"ח):

עד שנת היובל UNTIL THE YEAR OF JUBILEE — “until” but not “including” the year of the Jubilee; it means that nothing of time shall have entered into that year (that not one moment of that year shall have passed), because the Jubilee effects the release of such property at its very beginning (in contrast to the cancelling of debts in the “Shemittah” which takes place only at the end of the year; cf. Deuteronomy 15:1 ff.) (Sifra, Behar, Chapter 5 6; Arakhin 28b).