Chapter 25

1And the Lord spoke to Moses on Mount Sinai, saying,   אוַיְדַבֵּ֤ר יְהֹוָה֙ אֶל־משֶׁ֔ה בְּהַ֥ר סִינַ֖י לֵאמֹֽר:
on Mount Sinai. What [special relevance] does the subject of Shemittah [the “release” of fields in the seventh year] have with Mount Sinai? Were not all the commandments stated from Sinai? However, [this teaches us that] just as with Shemittah, its general principles and its finer details were all stated from Sinai, likewise, all of them were stated-their general principles [together with] their finer details-from Sinai. This is what is taught in Torath Kohanim (25:1). [And why is Shemittah used as the example to prove this rule, especially since the very fine details are not even specified here (Sefer Hazikkaron)?] It appears to me that its explanation is as follows: [At the plains of Moab, Moses reiterated the majority of the laws of the Torah to the Israelites before their entry into the land of Israel, this reiteration comprising most of the Book of Deuteronomy. Now,] since we do not find the laws of Shemittah [“release”] of land reiterated on the plains of Moab in Deuteronomy, we learn that its general principles, finer details, and explanations were all stated at Sinai. Scripture states this [phrase] here to teach us that [just as in the case of Shemittah,] every statement [i.e., every commandment] that was conveyed to Moses came from Sinai, [including] their general principles and finer details [and that the commandments delineated in Deuteronomy were merely] repeated and reviewed on the plains of Moab [not originally given there].   בְּהַר סִינַי.  מָה עִנְיַן שְׁמִטָּה אֵצֶל הַר סִינַי? וַהֲלֹא כָל הַמִּצְוֹת נֶאֶמְרוּ מִסִּינַי? אֶלָּא מַה שְּׁמִטָּה נֶאֶמְרוּ כְלָלוֹתֶיהָ וּפְרָטוֹתֶיהָ וְדִקְדּוּקֶיהָ מִסִּינַי אַף כֻּלָּן נֶאֶמְרוּ כְלָלוֹתֵיהֶן וְדִקְדּוּקֵיהֶן מִסִּינַי, כָּךְ שְׁנוּיָה בְּתּוֹרַת כֹּהֲנִים; וְנִרְאֶה לִי שֶׁכָּךְ פֵּרוּשָׁהּ: לְפִי שֶׁלֹּא מָצִינוּ שְׁמִטַּת קַרְקָעוֹת שֶׁנִּשְׁנֵית בְּעַרְבוֹת מוֹאָב בְּמִשְׁנֵה תוֹרָה, לָמַדְנוּ שֶׁכְּלָלוֹתֶיהָ וּפְרָטוֹתֶיהָ כֻּלָּן נֶאֶמְרוּ מִסִּינַי, וּבָא הַכָּתוּב וְלִמֵּד כָּאן עַל כָּל דִּבּוּר שֶׁנִּדְבַּר לְמֹשֶׁה, שֶׁמִּסִּינַי הָיוּ כֻלָּם, כְּלָלוֹתֵיהֶן וְדִקְדּוּקֵיהֶן, וְחָזְרוּ וְנִשְׁנוּ בְּעַרְבוֹת מוֹאָב:
2Speak to the children of Israel and you shall say to them: When you come to the land that I am giving you, the land shall rest a Sabbath to the Lord.   בדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם כִּ֤י תָבֹ֨אוּ֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר אֲנִ֖י נֹתֵ֣ן לָכֶ֑ם וְשָֽׁבְתָ֣ה הָאָ֔רֶץ שַׁבָּ֖ת לַֽיהֹוָֽה:
a Sabbath to the Lord. For the sake of the Lord, just as is stated of the Sabbath of Creation (see Exod. 20:10) [i.e., just as every seventh day is a holy Sabbath day, acclaiming that God Himself rested on the seventh day and thus acclaiming that God is the Supreme Creator of all existence, likewise, man must rest from working the land on the seventh year, for the sake of God, not for the sake of the land, so that it should gain fertility by lying fallow for a year]. — [Sifthei Chachamim ; Torath Kohanim 25:7]   שַׁבָּת לה'.  לְשֵׁם ה', כְּשֵׁם שֶׁנֶּאֱמַר בְּשַׁבַּת בְּרֵאשִׁית (עי' ספרא):
3You may sow your field for six years, and for six years you may prune your vineyard, and gather in its produce,   גשֵׁ֤שׁ שָׁנִים֙ תִּזְרַ֣ע שָׂדֶ֔ךָ וְשֵׁ֥שׁ שָׁנִ֖ים תִּזְמֹ֣ר כַּרְמֶ֑ךָ וְאָֽסַפְתָּ֖ אֶת־תְּבֽוּאָתָֽהּ:
4But in the seventh year, the land shall have a complete rest a Sabbath to the Lord; you shall not sow your field, nor shall you prune your vineyard.   דוּבַשָּׁנָ֣ה הַשְּׁבִיעִ֗ת שַׁבַּ֤ת שַׁבָּתוֹן֙ יִֽהְיֶ֣ה לָאָ֔רֶץ שַׁבָּ֖ת לַֽיהֹוָ֑ה שָֽׂדְךָ֙ לֹ֣א תִזְרָ֔ע וְכַרְמְךָ֖ לֹ֥א תִזְמֹֽר:
the land shall have [a complete rest]. for fields and vineyards [but you may dig holes in your land]. — [Sifthei Chachamim]   יִֽהְיֶה לָאָרֶץ.  לַשָּׂדוֹת וְלַכְּרָמִים:
nor shall you prune. Heb. לֹא תִזְמֹר. [This refers to the procedure in which] they cut off the [excessive] vine-branches (זְמוֹרוֹת) [and this expression] is rendered [by Onkelos] as לָא תִכְסָח, you shall not cut off, and similar to it is “as thorns cut down (כְּסוּחִים) [that are burned in fire]” (Isa. 33:12), and "it is burned with fire, it is cut (כְּסוּחָה) down.   לֹא תִזְמֹֽר.  שֶׁקּוֹצְצִין זְמוֹרוֹתֶיהָ, וְתַרְגּוּמוֹ לָא תִכְסָח, וְדוֹמֶה לוֹ "קוֹצִים כְּסוּחִים" (ישעיהו ל"ג), "שְֹרֻפָה בָאֵשׁ כְּסוּחָה" (תהילים פ'):
5You shall not reap the aftergrowth of your harvest, and you shall not pick the grapes you had set aside [for yourself], [for] it shall be a year of rest for the land.   האֵ֣ת סְפִ֤יחַ קְצִֽירְךָ֙ לֹ֣א תִקְצ֔וֹר וְאֶת־עִנְּבֵ֥י נְזִירֶ֖ךָ לֹ֣א תִבְצֹ֑ר שְׁנַ֥ת שַׁבָּת֖וֹן יִֽהְיֶ֥ה לָאָֽרֶץ:
the aftergrowth of your harvest. although you did not sow it, but it grew by itself from seeds that [inadvertently] had dropped on [the ground] at the time of harvesting. This is called סְפִיחַ.   אֵת סְפִיחַ קְצִֽירְךָ.  אֲפִלּוּ לֹא זְרַעְתָּהּ וְהִיא צָמְחָה מִן הַזֶּרַע שֶׁנָּפַל בָּהּ בְּעֵת הַקָּצִיר וְהוּא קָרוּי סָפִיחַ:
You shall not reap. to keep it like a regular harvest, but it must be rendered ownerless, [and available] for everyone [to take at will]. — [Be’er Basadeh]   לֹא תִקְצוֹר.  לִהְיוֹת מַחֲזִיק בּוֹ כִּשְׁאָר קָצִיר, אֶלָּא הֶפְקֵר יִהְיֶה לַכֹּל:
the grapes you had set aside [for yourself]. [i.e., those grapes] that you set aside (הִנְזַרְתָּ) and kept people away from them and did not declare them ownerless.   נְזִירֶךָ.  שֶׁהִנְזַרְתָּ וְהִפְרַשְׁתָּ בְנֵי אָדָם מֵהֶם וְלֹא הִפְקַרְתָּם:
you shall not pick. Those, you shall not pick, but [you may pick] from crops declared ownerless. — [Torath Kohanim 25:8]   לֹא תִבְצֹר.  אוֹתָם אֵינְךָ בוֹצֵר, אֶלָּא מִן הַמֻּפְקָר:
6And [the produce of] the Sabbath of the land shall be yours to eat for you, for your male and female slaves, and for your hired worker and resident who live with you,   ווְהָֽיְתָ֠ה שַׁבַּ֨ת הָאָ֤רֶץ לָכֶם֙ לְאָכְלָ֔ה לְךָ֖ וּלְעַבְדְּךָ֣ וְלַֽאֲמָתֶ֑ךָ וְלִשְׂכִֽירְךָ֙ וּלְתוֹשָׁ֣בְךָ֔ הַגָּרִ֖ים עִמָּֽךְ:
And [the produce of] the Sabbath of the land, shall be [yours to eat]. Although I have prohibited the produce [of the Shemittah year] to you, I did not prohibit you to eat it or to derive benefit from it, only that you should not treat it as if you were its owner. Rather, everyone is deemed equal [regarding the use of the Shemittah year’s produce]-you, [your slaves,] and your hired worker and resident.   וְהָֽיְתָה שַׁבַּת הָאָרֶץ וגו'.  אַף עַל פִּי שֶׁאֲסַרְתִּים עָלֶיךָ, לֹא בַאֲכִילָה וְלֹא בַּהֲנָאָה אֲסַרְתִּים, אֶלָּא שֶׁלֹּא תִנְהֹג בָהֶם כְּבַעַל הַבַּיִת, אֶלָּא הַכֹּל יִהְיוּ שָׁוִים בָּהּ, אַתָּה וּשְׂכִירְךָ וְתוֹשָׁבְךָ:
And the produce of the Sabbath of the land... yours to eat. שַׁבַּת הָאָרֶץ. You may eat from what you treated as ownerless (שָׁבוּת), [see Sifthei Chachamim], but from that [produce] which is stored away, you shall not eat. — [Torath Kohanim 25:10]   שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה.  מִן הַשָּׁבוּת אַתָּה אוֹכֵל, וְאִי אַתָּה אוֹכֵל מִן הַשָּׁמוּר (ספרא):
for you, for your male and female slaves. Since Scripture says [regarding Shemittah], “and the poor of your people shall eat [it]” (Exod. 23:11), one might think that it [the produce of the Shemittah year] is prohibited to be eaten by wealthy people. Scripture, therefore, says here, “for you, for your male and female slaves,”-we see that the [wealthy] owners and the male and female slaves are included here [to permit them also to eat of the Shemittah year produce]. — [Torath Kohanim 25:12 and see Sefer Hazikkaron]   לְךָ וּלְעַבְדְּךָ וְלַֽאֲמָתֶךָ.  לְפִי שֶׁנֶאֱמַר וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ (שמות כ"ג), יָכוֹל יִהְיוּ אֲסוּרִים בַּאֲכִילָה לָעֲשִׁירִים, תַּלְמוּד לוֹמָר לְךָ וּלְעַבְדְּךָ וְלַאֲמָתֶךָ, הֲרֵי בְעָלִים וַעֲבָדִים וּשְׁפָחוֹת אֲמוּרִים כָּאן (ספרא):
and for your hired worker and resident [who live with you]. Even non-Jews. — [Torath Kohanim 25:14] [Hired worker is one hired by the day. Resident is one hired by the year (Bechor Shor).]   וְלִשְׂכִֽירְךָ וּלְתוֹשָׁבְךָ.  אַף הַגּוֹיִם (שם):
7And all of its produce may be eaten [also] by your domestic animals and by the beasts that are in your land.   זוְלִ֨בְהֶמְתְּךָ֔ וְלַֽחַיָּ֖ה אֲשֶׁ֣ר בְּאַרְצֶ֑ךָ תִּֽהְיֶ֥ה כָל־תְּבֽוּאָתָ֖הּ לֶֽאֱכֹֽל:
by your domestic animals and by the beasts. But if a beast may eat [Shemittah produce], how much more so are domestic animals [allowed to eat it], since you are obliged to feed them! So why does Scripture mention “by your domestic animals”? [The answer is that Scripture] compares the domestic animal to the beast. As long as beasts [have a particular food available for them to] eat in the field, you may feed your domestic animals from your house. However, once that [particular food] has been consumed by the beasts in the field, you must remove what you had [stored] in your house for your domestic animals [and make that food freely available to everyone]. — [Torath Kohanim 25:15]   וְלִבְהֶמְתְּךָ וְלַֽחַיָּה.  אִם חַיָּה אוֹכֶלֶת, בְּהֵמָה לֹא כָּל שֶׁכֵּן, שֶׁמְּזוֹנוֹתֶיהָ עָלֶיךָ, מַה תַּלְמוּד לוֹמָר וְלִבְהֶמְתְּךָ? מַקִּישׁ בְּהֵמָה לַחַיָּה, כָּל זְמַן שֶׁחַיָּה אוֹכֶלֶת מִן הַשָּׂדֶה, הַאֲכֵל לִבְהֶמְתְּךָ מִן הַבַּיִת, כָּלָה לַחַיָּה מִן הַשָּׂדֶה, כַּלֵּה לִבְהֶמְתְּךָ מִן הַבַּיִת (שם; תענית ו'):
8And you shall count for yourself seven sabbatical years, seven years seven times. And the days of these seven sabbatical years shall amount to forty nine years for you.   חוְסָֽפַרְתָּ֣ לְךָ֗ שֶׁ֚בַע שַׁבְּתֹ֣ת שָׁנִ֔ים שֶׁ֥בַע שָׁנִ֖ים שֶׁ֣בַע פְּעָמִ֑ים וְהָי֣וּ לְךָ֗ יְמֵי֙ שֶׁ֚בַע שַׁבְּתֹ֣ת הַשָּׁנִ֔ים תֵּ֥שַׁע וְאַרְבָּעִ֖ים שָׁנָֽה:
sabbatical years. Heb. שַׁבְּתֹת שָׁנִים, sabbatical years. Now, [since our verse therefore tells us to count “seven sabbatical years,”] one might think that we should observe seven consecutive sabbatical years, and then make a Jubilee year after them. Scripture, therefore, continues here, “seven years seven times,” thus showing us that every Shemittah year occurs in its own time [namely, every seventh year]. — [Torath Kohanim 25:13]   שַׁבְּתֹת שָׁנִים.  שְׁמִטּוֹת שָׁנִים, יָכוֹל יַעֲשֶׂה שֶׁבַע שָׁנִים רְצוּפוֹת שְׁמִטָּה וְיַעֲשֶׂה יוֹבֵל אַחֲרֵיהֶם, תַּלְמוּד לוֹמָר שֶׁבַע שָׁנִים שֶׁבַע פְּעָמִים, הֱוֵי אוֹמֵר כָּל שְׁמִטָּה וּשְׁמִטָּה בִּזְמַנָּהּ (ספרא):
And the days of these seven [sabbatical years will amount to forty-nine years]. [But is it not already clear that seven years seven times equals forty-nine? However, this] comes to tell us that even though you have not observed the Shemittah years [throughout that period], nevertheless, make a Jubilee at the end of forty-nine years. — [Torath Kohanim 25:14] [This is a Midrashic explanation, linking the end of our verse with the next, to read, “And the days of these seven sabbatical years will amount to forty-nine years for you (and) Then…you shall proclaim with shofar blasts.”] The simple meaning of our verse is, however, that the calculation of the years of the Shemittah cycles will amount to the number forty-nine.   וְהָיוּ לְךָ יְמֵי שֶׁבַע וגו'.  מַגִּיד לְךָ, שֶׁאַף עַל פִּי שֶׁלֹּא עָשִׂיתָ שְׁמִטּוֹת, עֲשֵׂה יוֹבֵל לְסוֹף מ"ט שָׁנָה; וּפְשׁוּטוֹ שֶׁל מִקְרָא: יַעֲלֶה לְךָ חֶשְׁבּוֹן שְׁנוֹת הַשְּׁמִטּוֹת לְמִסְפַּר מ"ט:
9You shall proclaim [with] the shofar blasts, in the seventh month, on the tenth of the month; on the Day of Atonement, you shall sound the shofar throughout your land.   טוְהַֽעֲבַרְתָּ֞ שׁוֹפַ֤ר תְּרוּעָה֙ בַּחֹ֣דֶשׁ הַשְּׁבִעִ֔י בֶּֽעָשׂ֖וֹר לַחֹ֑דֶשׁ בְּיוֹם֙ הַכִּפֻּרִ֔ים תַּֽעֲבִ֥ירוּ שׁוֹפָ֖ר בְּכָל־אַרְצְכֶֽם:
You shall proclaim. Heb. וַהַעֲבַרְתָּ, [lit., “you shall pass” something from one place to another. But here, this term] stems from [the similar expression in the verse], “and they proclaimed (וַיַּעֲבִירוּ קוֹל) throughout the camp” (Exod. 36:6), an expression of proclamation. — [R.H. 34a]   וְהַֽעֲבַרְתָּ.  לְשׁוֹן "וַיַּעֲבִירוּ קוֹל בַּמַּחֲנֶה" (שמות ל"ו), לְשׁוֹן הַכְרָזָה (ראש השנה ל"ד):
[On the tenth of the month,] on the Day of Atonement. But since it says, “on the Day of Atonement,” do I not already know that this occurs “on the tenth of the month”? So why does Scripture need to state, “on the tenth of the month”? However, [it does so,] in order to teach you the following: [The obligation] to sound the shofar on the tenth of the month [i.e., on the Yom Kippur of the Jubilee year] overrides the [prohibition of sounding the shofar on the] Sabbath “throughout your entire land,” whereas [the obligation] to sound the shofar on Rosh Hashanah does not override the [prohibition of sounding the shofar on] Sabbath “throughout your entire land,” except in the court of law [where this prohibition does not apply (see Ramban on our verse)]. — [Torath Kohanim 25:16]   בְּיוֹם הַכִּפֻּרִים.  מִמַּשְׁמָע שֶׁנֶּאֱמַר בְּיוֹם הַכִּפּוּרִים, אֵינִי יוֹדֵעַ שֶׁהוּא בֶּעָשׂוֹר לַחֹדֶשׁ? אִם כֵּן לָמָּה נֶאֱמַר בֶּעָשׂוֹר לַחֹדֶשׁ? אֶלָּא לוֹמַר לְךָ, תְּקִיעָה בֶּעָשׂוֹר לַחֹדֶשׁ דּוֹחָה שַׁבָּת בְּכָל אַרְצְכֶם, וְאֵין תְּקִיעַת רֹאשׁ הַשָּׁנָה דּוֹחָה שַׁבָּת בְּכָל אַרְצְכֶם אֶלָּא בְּבֵית דִּין בִּלְבָד (ספרא):
10And you shall sanctify the fiftieth year, and proclaim freedom [for slaves] throughout the land for all who live on it. It shall be a Jubilee for you, and you shall return, each man to his property, and you shall return, each man to his family.   יוְקִדַּשְׁתֶּ֗ם אֵ֣ת שְׁנַ֤ת הַֽחֲמִשִּׁים֙ שָׁנָ֔ה וּקְרָאתֶ֥ם דְּר֛וֹר בָּאָ֖רֶץ לְכָל־יֽשְׁבֶ֑יהָ יוֹבֵ֥ל הִוא֙ תִּֽהְיֶ֣ה לָכֶ֔ם וְשַׁבְתֶּ֗ם אִ֚ישׁ אֶל־אֲחֻזָּת֔וֹ וְאִ֥ישׁ אֶל־מִשְׁפַּחְתּ֖וֹ תָּשֻֽׁבוּ:
And you shall sanctify [the fiftieth year]. [How?] At its commencement, [this Jubilee year] is sanctified in the court, [at which time] they declare: “This year is holy!”   וְקִדַּשְׁתֶּם.  בִּכְנִיסָתָהּ מְקַדְּשִׁין אוֹתָהּ בְּבֵית דִּין, וְאוֹמְרִים מְקֻדֶּשֶׁת הַשָּׁנָה (ראש השנה כ"ד):
and proclaim freedom. for slaves, whether a נִרְצָע [a Jewish slave who chose to remain with his master even after his being permitted to go free at the end of six years and who therefore had to have his ear bored (see Exod. 21:16) or a slave] for whom his six-year period since having been sold has not yet elapsed. Said Rabbi Judah: What does this term דְּרוֹר mean? As one who dwells (כִּמְדַייֵר) in a dwelling (בֵּי דַייְרָא) etc., who dwells wherever he wishes, and is not under the domain of others [thus, the term דְּרוֹר denotes “freedom”]. — [Torath Kohanim 25:18, R.H. 9b and see Rashi there]   וּקְרָאתֶם דְּרוֹר.  לָעֲבָדִים, בֵּין נִרְצַע בֵּין שֶׁלֹּא כָלוּ לוֹ שֵׁשׁ שָׁנִים מִשֶּׁנִּמְכַּר: אָמַר רַבִּי יְהוּדָה מַהוּ לְשׁוֹן דְּרוֹר? כִּמְדַיַּר בֵּי דַיְרָא וְכוּ' — שֶׁדָּר בְּכָל מָקוֹם שֶׁהוּא רוֹצֶה וְאֵינוֹ בִרְשׁוּת אֲחֵרִים (ספרא; ראש השנה ט'):
It shall be a Jubilee. This year is distinguished from all other years, for only it has a special name. And what is that name? It is called יוֹבֵל [meaning “ram’s horn” (see Rashi on Exod. 19:13)], because of the shofar that is sounded [upon its commencement].   יוֹבֵל הִוא.  שָׁנָה זֹאת מֻבְדֶּלֶת מִשְּׁאָר שָׁנִים בִּנְקִיבַת שֵׁם לָהּ לְבַדָּהּ, וּמַה שְּׁמָהּ? יוֹבֵל שְׁמָהּ, עַל שֵׁם תְּקִיעַת שׁוֹפָר:
and you shall return, each man to his property. that the fields revert to their owners. [This verse does not mean that the owner must return to his field, but that the ownership of the field returns to the one who had sold it (Mesiach Illemim)].   וְשַׁבְתֶּם אִישׁ אֶל־אֲחֻזָּתוֹ.  שֶׁהַשָּׂדוֹת חוֹזְרוֹת לְבַעְלֵיהֶן:
and you shall return, each man to his family. [This clause comes] to include the “bored one.” (See second Rashi on this verse.) - [Kid. 15a]   וְאִישׁ אֶל־מִשְׁפַּחְתּוֹ תָּשֻֽׁבוּ.  לְרַבּוֹת אֶת הַנִּרְצָע (קידושין ט"ו):
11This fiftieth year shall be a Jubilee for you you shall not sow, nor shall you reap its aftergrowth or pick [its grapes] that you had set aside [for yourself].   יאיוֹבֵ֣ל הִ֗וא שְׁנַ֛ת הַֽחֲמִשִּׁ֥ים שָׁנָ֖ה תִּֽהְיֶ֣ה לָכֶ֑ם לֹ֣א תִזְרָ֔עוּ וְלֹ֤א תִקְצְרוּ֙ אֶת־סְפִיחֶ֔יהָ וְלֹ֥א תִבְצְר֖וּ אֶת־נְזִרֶֽיהָ:
This fiftieth year shall be a Jubilee for you. What does this come to teach us?“ Since Scripture says (preceding verse),”And you shall sanctify [the fiftieth year,“ one might think that just as, at the beginning of the year, it gains sanctity progressively, so should its sanctity extend after the year, as it is with other instances of sanctification of holy times, e.g., Sabbath or a holy Festival, with which some ordinary time is added on to the holy time, here, too, some of the year following the Jubilee must be added on to it. Scripture, therefore, says, ”This fiftieth year shall be a Jubilee for you" - only the fiftieth year, with no extensions. The above] is taught in Tractate R.H. (8b) and Torath Kohanim (25:23).   יוֹבֵל הִוא שְׁנַת הַֽחֲמִשִּׁים שָׁנָה.  מַה תַּלְמוּד לוֹמָר? לְפִי שֶׁנֶּאֱמַר וְקִדַּשְׁתֶּם וְגוֹ' כִּדְאִיתָא בְּרֹאשׁ הַשָּׁנָה (דף ח') וּבְתּוֹרַת כֹּהֲנִים:
its [grapes that] you had set aside. Heb. נְזִרֶיהָ, those grapes stored away, but you may harvest those that have been rendered ownerless. [For] just as with Shemittah [the term נְזִירֶךָ] is stated [specifically referring to grapes (see Rashi verse 5 above)], so with Jubilee, [this term נְזִרֶיהָ] is stated [and refers specifically to grapes, for Shemittah and Jubilee are equal in all matters. (Mesiach Illemim, Devek Tov, Sifthei Chachamim) See also Be’er Basadeh, Maskil L’David]. Thus, two holy years are found right next to each other-the forty-ninth year [in each cycle] is Shemittah and the fiftieth year is Jubilee.   אֶת־נְזִרֶֽיהָ.  אֶת הָעֲנָבִים הַמְשֻׁמָּרִים, אֲבָל בּוֹצֵר אַתָּה מִן הַמֻּפְקָרִים; כְּשֵׁם שֶׁנֶּאֱמַר בַּשְּׁבִיעִית כָּךְ נֶאֱמַר בַּיּוֹבֵל, נִמְצְאוּ שְׁתֵּי שָׁנִים קְדוֹשׁוֹת סְמוּכוֹת זוֹ לָזוֹ — שְׁנַת מ"ט שְׁמִטָּה, וּשְׁנַת הַחֲמִשִּׁים יוֹבֵל:
12For it is Jubilee. It shall be holy for you; you shall eat its produce from the field.   יבכִּ֚י יוֹבֵ֣ל הִ֔וא קֹ֖דֶשׁ תִּֽהְיֶ֣ה לָכֶ֑ם מִ֨ן־הַשָּׂדֶ֔ה תֹּֽאכְל֖וּ אֶת־תְּבֽוּאָתָֽהּ:
It shall be holy for you. [The produce of Jubilee] attaches its holiness onto the money [it is sold for] like items dedicated to the Holy Temple. However, one might think that [just like items dedicated to the Holy Temple, this produce] leaves [its holy status,] to become unholy-Scripture, therefore, says here “It shall be,” [as if to say,] they shall remain as they were. — [Suk. 40b]   קֹדֶשׁ תִּֽהְיֶה לָכֶם.  תּוֹפֶסֶת דָּמֶיהָ כְּהֶקְדֵּשׁ, יָכוֹל תֵּצֵא הִיא לְחֻלִּין, תַּלְמוּד לוֹמָר תהיה — בַּהֲוָיָתָהּ תְּהֵא (ספרא; סוכה מ'):
You shall eat [its produce] from the field. You shall [gauge your] eating in the house, by way of the field. [That is to say,] once [a particular food] has been consumed by the beasts in the field, you must remove [what you had stored of that food] from your house [and make it freely available to all]. (See Rashi on verse 7 above; Torath Kohanim 25:26). Just as was stated regarding Shemittah, so it is stated regarding the Jubilee.   מִן־הַשָּׂדֶה תֹּֽאכְלוּ.  עַל יְדֵי הַשָּׂדֶה אַתָּה אוֹכֵל מִן הַבַּיִת, שֶׁאִם כָּלָה לַחַיָּה מִן הַשָּׂדֶה, אַתָּה צָרִיךְ לְבַעֵר מִן הַבַּיִת; כְּשֵׁם שֶׁנֶּאֱמַר בַּשְּׁבִיעִית כָּךְ נֶאֱמַר בַּיּוֹבֵל (ספרא):
13During this Jubilee year, you shall return, each man to his property.   יגבִּשְׁנַ֥ת הַיּוֹבֵ֖ל הַזֹּ֑את תָּשֻׁ֕בוּ אִ֖ישׁ אֶל־אֲחֻזָּתֽוֹ:
you shall return, each man to his property. But has this not already been stated, [when Scripture says], “ and you shall return, each man to his property” (verse 10 above)? However, [this clause is stated here,] to include one who sold his field, and his son arose and redeemed it, that it reverts to his father in the Jubilee. — [Torath Kohanim 25:28]   תָּשֻׁבוּ אִישׁ אֶל־אֲחֻזָּתֽוֹ.  וַהֲרֵי כְבָר נֶאֱמַר וְשַׁבְתֶּם אִישׁ אֶל אֲחֻזָּתוֹ? אֶלָּא לְרַבּוֹת הַמּוֹכֵר שָׂדֵהוּ וְעָמַד בְּנוֹ וּגְאָלָהּ שֶׁחוֹזֶרֶת לְאָבִיו בַּיּוֹבֵל (שם):
14And when you make a sale to your fellow Jew or make a purchase from the hand of your fellow Jew, you shall not wrong one another.   ידוְכִֽי־תִמְכְּר֤וּ מִמְכָּר֙ לַֽעֲמִיתֶ֔ךָ א֥וֹ קָנֹ֖ה מִיַּ֣ד עֲמִיתֶ֑ךָ אַל־תּוֹנ֖וּ אִ֥ישׁ אֶת־אָחִֽיו:
And when you make a sale to your fellow-Jew or make a purchase from your fellow-Jew. Its simple meaning is obvious. The verse can also be expounded [to teach us the following lesson]: How do we know that when you wish to sell, you should sell to your fellow-Jew? For Scripture says, “ וְכִי תִמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ,” i.e., “And when you make a sale--sell to your fellow-Jew!” And how do we know that if you come to buy, you should buy from your fellow-Jew? For Scripture continues here: “אוֹ קָנֹה מִיַּד עֲמִיתֶךָ,” i.e., “or when you buy--buy from your fellow-Jew!” - [Torath Kohanim 25:29]   וְכִֽי־תִמְכְּרוּ וגו'.  לְפִי פְשׁוּטוֹ כְמַשְׁמָעוֹ; וְעוֹד יֵשׁ דְּרָשָׁה: מִנַּיִן כְּשֶׁאַתָּה מוֹכֵר, מְכֹר לְיִשְׂרָאֵל חֲבֵרְךָ? תַּלְמוּד לוֹמָר וְכִי תִמְכְּרוּ מִמְכָּר — לַעֲמִיתְךָ מְכֹר, וּמִנַּיִן שֶׁאִם בָּאתָ לִקְנוֹת קְנֵה מִיִּשְׂרָאֵל חֲבֵרְךָ? תַּלְמוּד לוֹמָר אוֹ קָנֹה — מִיַּד עֲמִיתֶךָ (ספרא):
you shall not wrong. This means wronging through money (see verse 17 below and Lev. 19:33). - [Torath Kohanim 25:31]   אַל־תּוֹנוּ.  זוֹ אוֹנָאַת מָמוֹן (בבא מציעא נ"ח):
15According to the number of years after the Jubilee, you shall purchase from your fellow Jew; according to the number of years of crops, he shall sell to you.   טובְּמִסְפַּ֤ר שָׁנִים֙ אַחַ֣ר הַיּוֹבֵ֔ל תִּקְנֶ֖ה מֵאֵ֣ת עֲמִיתֶ֑ךָ בְּמִסְפַּ֥ר שְׁנֵֽי־תְבוּאֹ֖ת יִמְכָּר־לָֽךְ:
According to the number of years after the Jubilee, you shall purchase. The following is its simple meaning, to explain the verse according to its context: [The text] comes to warn against wronging [by overcharging, thereby linking verses 14-16 together (Mizrachi)], [namely, that] when you sell or purchase land, you should be aware of how many years remain until the [next] Jubilee, and according to [that number of] years and the crops that it is fit to yield, the seller should sell and the buyer should buy. For indeed, he will eventually return it to him in the Jubilee year. Thus, if there are [only] a few years [left until the next Jubilee year], and this one sells it for a high price, the purchaser has been wronged. And if there are many years [left until the next Jubilee year], and he will eat many crops from it [until Jubilee-if the purchaser had purchased the land for a low price], the seller has been wronged. Therefore, it must be purchased according to the time [left until the next Jubilee]. And this is [the meaning of] what it says, בְּמִסְפַּר שְׁנֵי תְבוּאֹת יִמְכָּר לָךְ, “according to the number of years of crops, he shall sell to you.” “According to the number of years of crop yields that it will remain in the hands of the purchaser, you shall sell it to him.” Now, [the word שְׁנֵי can mean “years of” or can mean “two.” Thus,] our Rabbis have expounded from here (see end of this Rashi for clarification), that one who sells his field is not permitted to redeem it in less than two years, that it must remain in the purchaser’s possession for exactly two years to the day, even if there are three crops during those two years, for example, if he sold it to him with crop standing in it [and then the ensuing years brought two more yields of produce. In that case, the seller cannot redeem after one year, claiming that two years’ crops have been issued,] for the word שְׁנֵי [which could mean two, i.e., two yields] does not leave its simple meaning [that it means years,] referring to [the number of years that elapse and] specifically, years that elapse with a yield of crop, but not years of blight. [Now, if the word שְׁנֵי means “years” and not two, then how do our Rabbis expound it to mean “two years”?] Because [the term שְׁנֵי is plural, and] the minimum quantity implied by שָׁנִים is two. — [Arachin 29b; Mizrachi]   בְּמִסְפַּר שָׁנִים אַחַר הַיּוֹבֵל תִּקְנֶה.  זֶהוּ פְשׁוּטוֹ לְיַשֵּׁב הַמִּקְרָא עַל אָפְנָיו: עַל הָאוֹנָאָה בָּא לְהַזְהִיר, כְּשֶׁתִּמְכֹּר אוֹ תִקְנֶה קַרְקַע, דְּעוּ כַּמָּה שָׁנִים יֵשׁ עַד הַיּוֹבֵל, וּלְפִי הַשָּׁנִים וּתְבוּאוֹת הַשָּׂדֶה שֶׁהִיא רְאוּיָה לַעֲשׂוֹת יִמְכֹּר הַמּוֹכֵר וְיִקְנֶה הַקּוֹנֶה, שֶׁהֲרֵי סוֹפוֹ לְהַחֲזִירָהּ לוֹ בִּשְׁנַת הַיּוֹבֵל, אִם יֵשׁ שָׁנִים מֻעָטוֹת וְזֶה מוֹכְרָהּ בְּדָמִים יְקָרִים, הֲרֵי נִתְאַנָּה לוֹקֵחַ, וְאִם יֵשׁ שָׁנִים מְרֻבּוֹת וְאָכַל מִמֶּנָּה תְּבוּאוֹת הַרְבֵּה, הֲרֵי נִתְאַנָּה מוֹכֵר, לְפִיכָךְ צָרִיךְ לִקְנוֹתָהּ לְפִי הַזְּמַן, וְזֶהוּ שֶׁנֶּאֱמַר בְּמִסְפַּר שְׁנֵי תְבוּאֹת יִמְכָּר לָךְ — לְפִי מִנְיַן שְׁנֵי הַתְּבוּאוֹת שֶׁתְּהֵא עוֹמֶדֶת בְּיַד הַלּוֹקֵחַ תִּמְכֹּר לוֹ. וְרַבּוֹתֵינוּ דָרְשׁוּ מִכָּאן שֶׁהַמּוֹכֵר שָׂדֵהוּ אֵינוֹ רַשַּׁאי לִגְאֹל פָּחוֹת מִשְׁתֵּי שָׁנִים — שֶׁתַּעֲמֹד שְׁתֵּי שָׁנִים בְּיַד הַלּוֹקֵחַ מִיּוֹם לְיוֹם, וַאֲפִלּוּ יֵשׁ שָׁלוֹשׁ תְּבוּאוֹת בְּאוֹתָן שְׁתֵּי שָׁנִים, כְּגוֹן שֶׁמְּכָרָהּ לוֹ בְּקָמוֹתֶיהָ; וּשְׁנֵי אֵינוֹ יוֹצֵא מִפְּשׁוּטוֹ — כְּלוֹמַר מִסְפַּר שָׁנִים שֶׁל תְּבוּאוֹת וְלֹא שֶׁל שִׁדָּפוֹן, וּמִעוּט שָׁנִים שְׁנַיִם (ספרא; ערכין כ"ט):
16The more [the remaining] years, you shall increase its purchase [price], and the fewer the [remaining] years, you shall decrease its purchase [price], because he is selling you a number of crops.   טזלְפִ֣י | רֹ֣ב הַשָּׁנִ֗ים תַּרְבֶּה֙ מִקְנָת֔וֹ וּלְפִי֙ מְעֹ֣ט הַשָּׁנִ֔ים תַּמְעִ֖יט מִקְנָת֑וֹ כִּ֚י מִסְפַּ֣ר תְּבוּאֹ֔ת ה֥וּא מֹכֵ֖ר לָֽךְ:
you shall increase its purchase. You should sell it at a high price.   תַּרְבֶּה מִקְנָתוֹ.  תִּמְכְּרֶנָּה בְיֹקֶר:
you shall decrease its purchase. You should sell it for less money [than in the case in which many years are left until the Jubilee]. — [Mizrachi].   תַּמְעִיט מִקְנָתוֹ.  תַּמְעִיט בְּדָמֶיהָ:
17And you shall not wrong, one man his fellow Jew, and you shall fear your God, for I am the Lord, your God.   יזוְלֹ֤א תוֹנוּ֙ אִ֣ישׁ אֶת־עֲמִית֔וֹ וְיָרֵ֖אתָ מֵֽאֱלֹהֶ֑יךָ כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
And you shall not wrong, one man his fellow-Jew. Here, [as opposed to the same expression in verse 14 above (see Rashi there),] Scripture is warning against wronging verbally, namely, that one must not provoke his fellow [Jew], nor may one offer advice to him that is unsound for him but according to the mode of life or the benefit of the advisor. And if you say, “Who can tell whether I had evil intentions [when I talked to my fellow in an insulting manner? Perhaps I did so in order to make him feel remorseful and repent his ways].” (see Be’er Basadeh). Therefore, it says, “and you shall fear your God.”-The One Who knows all thoughts-He knows. Concerning anything held in the heart and known only to the one who bears this thought in his mind, it says “and you shall fear your God!” - [B.M. 58b]   וְלֹא תוֹנוּ אִישׁ אֶת־עֲמִיתוֹ.  כָּאן הִזְהִיר עַל אוֹנָאַת דְּבָרִים, שֶׁלֹּא יַקְנִיט אֶת חֲבֵרוֹ וְלֹא יַשִּׂיאֶנּוּ עֵצָה שֶׁאֵינָהּ הוֹגֶנֶת לוֹ, לְפִי דַּרְכּוֹ וַהֲנָאָתוֹ שֶׁל יוֹעֵץ, וְאִם תֹּאמַר מִי יוֹדֵעַ אִם נִתְכַּוַּנְתִּי לְרָעָה? לְכָךְ נֶאֱמַר וְיָרֵאתָ מֵּאֱלֹהֶיךָ — הַיּוֹדֵעַ מַחֲשָׁבוֹת הוּא יוֹדֵעַ. כָּל דָּבָר הַמָּסוּר לַלֵּב, שֶׁאֵין מַכִּיר אֶלָּא מִי שֶׁהַמַּחֲשָׁבָה בְלִבּוֹ, נֶאֱמַר בּוֹ וְיָרֵאתָ מֵּאֱלֹהֶיךָ (ספרא; בבא מציעא נ"ח):
18You shall perform My statutes, keep My ordinances and perform them then you will live on the land securely.   יחוַֽעֲשִׂיתֶם֙ אֶת־חֻקֹּתַ֔י וְאֶת־מִשְׁפָּטַ֥י תִּשְׁמְר֖וּ וַֽעֲשִׂיתֶ֣ם אֹתָ֑ם וִֽישַׁבְתֶּ֥ם עַל־הָאָ֖רֶץ לָבֶֽטַח:
Then you will live on the land securely. because it is through the transgression of [the laws of] Shemittah that the Israelites are exiled [from their land], as the verse says, “Then, the land will appease its Sabbaths. [All the days of desolation while you are in the land of your enemies -] the land will rest and appease its Sabbaths” (Lev. 26:34). And the seventy years of the Babylonian exile [when the land remained forcibly at rest], corresponded to the seventy years of Shemittah not observed by Israel, [and thus came to rectify and “appease” them]. [see Rashi Lev. 26:35 where the calculation is explained; Shab. 33a; and see II Chron. 36:21]   וִֽישַׁבְתֶּם עַל־הָאָרֶץ לָבֶֽטַח.  שֶׁבַּעֲוֹן שְׁמִטָּה יִשְׂרָאֵל גּוֹלִים, שֶׁנֶּאֱמַר "אָז תִּרְצֶה הָאָרֶץ אֶת שַׁבְּתֹתֶיהָ, וְהִרְצָת אֶת שַׁבְּתֹתֶיהָ" (ויקרא כ"ו), וְשִׁבְעִים שָׁנָה שֶׁל גָּלוּת בָּבֶל כְּנֶגֶד שִׁבְעִים שְׁמִטּוֹת שֶׁבִּטְּלוּ הָיוּ:
19And the land will then yield its fruit and you will eat to satiety, and live upon it securely.   יט וְנָֽתְנָ֤ה הָאָ֨רֶץ֙ פִּרְיָ֔הּ וַֽאֲכַלְתֶּ֖ם לָשׂ֑בַע וִֽישַׁבְתֶּ֥ם לָבֶ֖טַח עָלֶֽיהָ:
And the land will then yield [its fruit…and you will…] live upon it securely. i.e., you will have no worry about a year of drought.   וְנָֽתְנָה הָאָרֶץ וגו', וִֽישַׁבְתֶּם לָבֶטַח עָלֶֽיהָ.  שֶׁלֹּא תִדְאֲגוּ מִשְּׁנַת בַּצֹּרֶת:
and you will eat to satiety. There will be a blessing in it even inside your innards.   וַֽאֲכַלְתֶּם לָשׂבַע.  אַף בְּתוֹךְ הַמֵּעַיִם תְּהֵא בוֹ בְּרָכָה (עי' ספרא):
20And if you should say, "What will we eat in the seventh year? We will not sow, and we will not gather in our produce!"   כוְכִ֣י תֹֽאמְר֔וּ מַה־נֹּאכַ֖ל בַּשָּׁנָ֣ה הַשְּׁבִיעִ֑ת הֵ֚ן לֹ֣א נִזְרָ֔ע וְלֹ֥א נֶֽאֱסֹ֖ף אֶת־תְּבֽוּאָתֵֽנוּ:
and will not gather in. to the house [for storage (Sefer Hazikkaron)].   וְלֹא נֶֽאֱסֹף.  אֶל הַבַּיִת:
our produce. for example, wine and fruit of the trees and aftergrowth that grew spontaneously [and that, therefore, was not sown by you]. — [Pes. 51b]   אֶת־תְּבֽוּאָתֵֽנוּ.  כְּגוֹן יַיִן וּפֵרוֹת הָאִילָן וּסְפִיחִין הַבָּאִים מֵאֵלֵיהֶם:
21[Know then, that] I will command My blessing for you in the sixth year, and it will yield produce for three years.   כאוְצִוִּ֤יתִי אֶת־בִּרְכָתִי֙ לָכֶ֔ם בַּשָּׁנָ֖ה הַשִּׁשִּׁ֑ית וְעָשָׂת֙ אֶת־הַתְּבוּאָ֔ה לִשְׁל֖שׁ הַשָּׁנִֽים:
for three years. for part of the sixth year from Nissan [when the crop is reaped] until Rosh Hashanah, for the [entire] seventh [Shemittah] year, and for the eighth [year, namely,] for they will sow [a new crop] in Marcheshvan of the eighth year and reap [this new crop] in Nissan [while still eating of the sixth year’s crop].   לִשְׁלשׁ הַשָּׁנִֽים.  לִקְצָת הַשִּׁשִּׁית — מִנִּיסָן וְעַד רֹ"הַ, וְלַשְּׁבִיעִית, וְלַשְּׁמִינִית, שֶׁיִּזְרְעוּ בַשְּׁמִינִית בְּמַרְחֶשְׁוָן וְיִקְצְרוּ בְנִיסָן:
22And you will sow in the eighth year, while [still] eating from the old crops until the ninth year; until the arrival of its crop, you will eat the old [crop].   כבוּזְרַעְתֶּ֗ם אֵ֚ת הַשָּׁנָ֣ה הַשְּׁמִינִ֔ת וַֽאֲכַלְתֶּ֖ם מִן־הַתְּבוּאָ֣ה יָשָׁ֑ן עַ֣ד | הַשָּׁנָ֣ה הַתְּשִׁיעִ֗ת עַד־בּוֹא֙ תְּב֣וּאָתָ֔הּ תֹּֽאכְל֖וּ יָשָֽׁן:
until the ninth year. Until the Festival of Succoth in the ninth year, the time the crop of the eighth year is brought into the house, for throughout the summer season, it was kept in granaries in the field. In Tishrei-that is the time the crop is gathered into the house. Now, there were occasions when it would need to yield for four years, namely: in the sixth year preceding the seventh Shemittah, when they would refrain from doing work on the land for two consecutive years, the seventh year and the Jubilee year. Our verse, however, refers to all the other Shemittah years [i.e., the first through sixth cycles of Shemittah]. — [see Ned. 61a]   עַד הַשָּׁנָה הַתְּשִׁיעִת.  עַד חַג הַסֻּכּוֹת שֶׁל תְּשִׁיעִית, שֶׁהוּא עֵת בֹּא תְּבוּאָתָהּ שֶׁל שְׁמִינִית לְתוֹךְ הַבַּיִת, שֶׁכָּל יְמוֹת הַקַּיִץ הָיוּ בַשָּׂדֶה בַּגְּרָנוֹת, וּבְתִשְׁרֵי הוּא עֵת הָאָסִיף לַבַּיִת; וּפְעָמִים שֶׁהָיְתָה צְרִיכָה לַעֲשׂוֹת לְאַרְבַּע שָׁנִים — בַּשִּׁשִּׁית שֶׁלִּפְנֵי הַשְּׁמִטָּה הַשְּׁבִיעִית, שֶׁהֵן בְּטֵלִין מֵעֲבוֹדַת קַרְקַע שְׁתֵּי שָׁנִים רְצוּפוֹת — הַשְּׁבִיעִית וְהַיּוֹבֵל, וּמִקְרָא זֶה נֶאֱמַר בִּשְׁאָר הַשְּׁמִטּוֹת כֻּלָּן:
23The land shall not be sold permanently, for the land belongs to Me, for you are strangers and [temporary] residents with Me.   כגוְהָאָ֗רֶץ לֹ֤א תִמָּכֵר֙ לִצְמִתֻ֔ת כִּי־לִ֖י הָאָ֑רֶץ כִּֽי־גֵרִ֧ים וְתֽוֹשָׁבִ֛ים אַתֶּ֖ם עִמָּדִֽי:
The land shall not be sold [permanently]. [Although this is already understood from the earlier verses in our passage (10 and 13), it is stated here] to impose a negative commandment regarding the reversion of fields to their [original] owners in Jubilee, that the purchaser must not seize [the land] forcibly [in an effort to keep it as a “permanent” sale].   וְהָאָרֶץ לֹא תִמָּכֵר.  לִתֵּן לָאו עַל חֲזָרַת שָׂדוֹת לַבְּעָלִים בַּיּוֹבֵל, שֶׁלֹּא יְהֵא הַלּוֹקֵחַ כּוֹבְשָׁהּ:
permanently. לִצְמִתֻת, irreversibly. [Thus, the לֹא תִמָּכֵר לִצְמִתֻת, has the meaning of] a permanent, irreversible sale.   לִצְמִתֻת.  לִפְסִיקָה, לִמְכִירָה פְסוּקָה עוֹלָמִית:
for the land belongs to Me. [Says God:] Do not be selfish about the land [hesitating to return it to its rightful owner at Jubilee], because the land does not belong to you. - [Torath Kohanim 25:39]   כִּי־לִי הָאָרֶץ.  אַל תֵּרַע עֵינְךָ בָהּ שֶׁאֵינָהּ שֶׁלְּךָ (ספרא):
24Therefore, throughout the land of your possession, you shall give redemption for the land.   כדוּבְכֹ֖ל אֶ֣רֶץ אֲחֻזַּתְכֶ֑ם גְּאֻלָּ֖ה תִּתְּנ֥וּ לָאָֽרֶץ:
throughout the land of your possession. [The seemingly superfluous word here, “throughout,”] comes to include [the right of relatives to redeem] houses [of walled cities (Sifthei Chachamim , Rashi on Kid. 21a)] and a Hebrew slave. This matter is explained in the first chapter of Tractate Kid. (21a). And according to its simple meaning, [this] is connected to the passage that follows, that one who sells his property is permitted to redeem it after two years-either he or his relative, and that the purchaser cannot impede [this redemption].   וּבְכֹל אֶרֶץ אֲחֻזַּתְכֶם.  לְרַבּוֹת בָּתִּים וְעֶבֶד עִבְרִי, וְדָבָר זֶה מְפֹרָשׁ בְּקִדּוּשִׁין בְּפֶרֶק רִאשׁוֹן (דף כ"א). וּלְפִי פְשׁוּטוֹ סָמוּךְ לְפָרָשָׁה שֶׁלְּאַחֲרָיו, שֶׁהַמּוֹכֵר אֲחֻזָּתוֹ רַשָּׁאִי לְגָאֳלָהּ לְאַחַר שְׁתֵּי שָׁנִים, אוֹ הוּא אוֹ קְרוֹבוֹ, וְאֵין הַלּוֹקֵחַ יָכוֹל לְעַכֵּב:
25If your brother becomes destitute and sells some of his inherited property, his redeemer who is related to him shall come forth and redeem his brother's sale.   כהכִּֽי־יָמ֣וּךְ אָחִ֔יךָ וּמָכַ֖ר מֵֽאֲחֻזָּת֑וֹ וּבָ֤א גֹֽאֲלוֹ֙ הַקָּרֹ֣ב אֵלָ֔יו וְגָאַ֕ל אֵ֖ת מִמְכַּ֥ר אָחִֽיו:
If your brother becomes destitute and sells. [This] teaches [us] that a person may not sell his field except when under the pressure of poverty. - [Torath Kohanim 25:41]   כִּֽי־יָמוּךְ אָחִיךָ וּמָכַר.  מְלַמֵּד שֶׁאֵין אָדָם רַשַּׁאי לִמְכֹּר שָׂדֵהוּ אֶלָּא מֵחֲמַת דֹּחַק עֹנִי (עי' ספרא):
some of his inherited property. But not all of it. [Scripture] teaches [us] proper conduct, namely, that he should leave one field for himself. — [Torath Kohanim 25:41]   מֵֽאֲחֻזָּתוֹ.  וְלֹא כֻּלָּהּ, לִמֵּד דֶּרֶךְ אֶרֶץ, שֶׁיְּשַׁיֵּר שָׂדֶה לְעַצְמוֹ:
and redeem his brother’s sale. and the purchaser cannot impede [the redemption].   וְגָאַל אֵת מִמְכַּר אָחִֽיו.  וְאֵין הַלּוֹקֵחַ יָכוֹל לְעַכֵּב:
26And if a man does not have a redeemer, but he gains enough means to afford its redemption,   כווְאִ֕ישׁ כִּ֛י לֹ֥א יִֽהְיֶה־לּ֖וֹ גֹּאֵ֑ל וְהִשִּׂ֣יגָה יָד֔וֹ וּמָצָ֖א כְּדֵ֥י גְאֻלָּתֽוֹ:
And if a man does not have a redeemer. But is there a man in Israel who has no [relative] to redeem [his sale]? However, [Scripture means] a redeemer who is [financially] able to redeem his sale. — [Kid. 21a]   וְאִישׁ כִּי לֹא יִֽהְיֶה־לּוֹ גֹּאֵל.  וְכִי יֵשׁ לְךָ אָדָם בְּיִשְֹרָאֵל שֶׁאֵין לוֹ גּוֹאֲלִים? אֶלָּא גּוֹאֵל שֶׁיּוּכַל לִגְאֹל מִמְכָּרוֹ (קידושין כ"א):
27he shall calculate the years for which the land has been sold, and return the remainder to the man to whom he sold it, and [then] he may return to his inheritance.   כזוְחִשַּׁב֙ אֶת־שְׁנֵ֣י מִמְכָּר֔וֹ וְהֵשִׁיב֙ אֶת־הָ֣עֹדֵ֔ף לָאִ֖ישׁ אֲשֶׁ֣ר מָֽכַר־ל֑וֹ וְשָׁ֖ב לַֽאֲחֻזָּתֽוֹ:
he shall calculate the years of his sale. [The original owner asks the purchaser:] “How many years were left until the [next] Jubilee?” [He answers:] “Such-and-such [a number of years].” [The owner continues:] “And how much did I sell it to you for?” [He answers:] “For such-and-such [an amount of money].” [Continues the original owner:] “You would have eventually had to return the field to me at Jubilee.” Hence, [rather than buying actual land,] in effect, you bought [from me] a number of produce yields, according to the total for every year [remaining until Jubilee]. Now, you have eaten from it for three or four years [or whatever the amount may be]. Therefore, subtract their value from the total [i.e., from the original sale price], and take the remainder [until Jubilee].“ And this is the meaning of ”and return the remainder" of the purchase price over the crops he had eaten, and he shall give it to the purchaser.   וְחִשַּׁב אֶת־שְׁנֵי מִמְכָּרוֹ.  "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:
the man to whom he had sold [it]. [i.e., “the man to whom he-] this seller who is coming to redeem it- [had sold it.” If the first purchaser had sold it to another person for a higher price, the original owner makes the above calculation only with the first purchaser to whom he sold the field and not with the subsequent purchaser]. — [Arachin 30a; Mizrachi]   לָאִישׁ אֲשֶׁר מָֽכַר־לוֹ.  הַמּוֹכֵר הַזֶּה שֶׁבָּא לְגָאֳלָהּ:
28But if he cannot afford enough to repay him, his sale shall remain in the possession of the one who has purchased it, until the Jubilee year. And then, in the Jubilee year, it shall go out and revert to his inheritance.   כחוְאִ֨ם לֹא־מָֽצְאָ֜ה יָד֗וֹ דֵּי֘ הָשִׁ֣יב לוֹ֒ וְהָיָ֣ה מִמְכָּר֗וֹ בְּיַד֙ הַקֹּנֶ֣ה אֹת֔וֹ עַ֖ד שְׁנַ֣ת הַיּוֹבֵ֑ל וְיָצָא֙ בַּיֹּבֵ֔ל וְשָׁ֖ב לַֽאֲחֻזָּתֽוֹ:
enough to repay him. From here, [we learn] that he cannot redeem part [of a field but either all or nothing]. — [Torath Kohanim 25:48, Arachin 30a, Kid. 20b; Sifthei Chachamim]   דֵּי הָשִׁיב לוֹ.  מִכָּאן שֶׁאֵינוֹ גוֹאֵל לַחֲצָאִין (ספרא; ערכין ל'):
until the Jubilee year. [i.e., until, but not including the Jubilee year (Torath Kohanim 25:50; Mizrachi), and hence the purchaser] must not at all enter the Jubilee year [while in possession of the field,] because the Jubilee year releases [the field from his possession] at its very onset. — [Arachin 28b and Rashi there]   עַד שְׁנַת הַיּוֹבֵל.  שֶׁלֹּא יִכָּנֵס לְתוֹךְ אוֹתָהּ שָׁנָה כְּלוּם, שֶׁהַיּוֹבֵל מְשַׁמֵּט בִּתְחִלָּתוֹ (ספרא; ערכין כ"ח):
29And when a man sells a residential house in a walled city, its redemption may take place until the completion of the year of its sale. Its [period of] redemption shall be a full year.   כטוְאִ֗ישׁ כִּֽי־יִמְכֹּ֤ר בֵּֽית־מוֹשַׁב֙ עִ֣יר חוֹמָ֔ה וְהָֽיְתָה֙ גְּאֻלָּת֔וֹ עַד־תֹּ֖ם שְׁנַ֣ת מִמְכָּר֑וֹ יָמִ֖ים תִּֽהְיֶ֥ה גְאֻלָּתֽוֹ:
a residential house in a walled city. A house (בֵּית) within a city (עִיר) surrounded by a wall (חוֹמָה) since the days of Joshua the son of Nun. — [Sifthei Chachamim ; Torath Kohanim 25:53, Arachin 32a, b]   בֵּֽית־מוֹשַׁב עִיר חוֹמָה.  בַּיִת בְּתוֹךְ עִיר הַמֻּקֶּפֶת חוֹמָה מִימוֹת יְהוֹשֻׁעַ בִּן נוּן (ספרא):
its redemption may take place [until the completion of the year of its sale]. Since regarding a field, Scripture states that one may redeem it whenever one wishes after two years have elapsed [since the date of sale] and onwards [until Jubilee] and that within the first two years [following the sale] one may not redeem it, [Scripture found] it necessary to specify that in this case, the opposite applies, namely, that if one wishes to redeem it within the first year [following the sale], one may redeem it, while after that, one may not redeem it.   וְהָֽיְתָה גְּאֻלָּתוֹ.  לְפִי שֶׁנֶּאֱמַר בְּשָׂדֶה שֶׁיָּכוֹל לְגָאֳלָהּ מִשְּׁתֵי שָׁנִים וָאֵילָךְ כָּל זְמַן שֶׁיִּרְצֶה, וּבְתוֹךְ שְׁתֵּי שָׁנִים הָרִאשׁוֹנִים אֵינוֹ יָכוֹל לְגָאֳלָהּ, הֻצְרַךְ לְפָרֵט בָּזֶה שֶׁהוּא חִלּוּף — שֶׁאִם רָצָה לִגְאֹל בְּשָׁנָה רִאשׁוֹנָה גּוֹאֲלָהּ, וּלְאַחַר מִכָּאן אֵינוֹ גוֹאֲלָהּ:
its [period of] redemption shall be. [I.e., the redemption] of the house, [not the redemption of the sale or the redemption of the seller.] - [Mizrachi, Sefer Hazikkaron]   וְהָֽיְתָה גְּאֻלָּתוֹ.  שֶׁל בַּיִת:
a full year. Heb. יָמִים, [lit., “days,”]. The days of a full year, are called יָמִים. Likewise, “Let the maiden stay with us a year (יָמִים)” (Gen. 24:55).   יָמִים.  יְמֵי שָׁנָה שְׁלֵמָה קְרוּיִים יָמִים, וְכֵן "תֵּשֵׁב הַנַּעֲרָה אִתָּנוּ יָמִים" (בראשית כ"ד):
30But if it is not redeemed by the end of a complete year, then that house which is in the city that has a wall, shall remain permanently [the property] of the one who purchased it throughout his generations. It will not leave [his possession] in the Jubilee.   לוְאִ֣ם לֹֽא־יִגָּאֵ֗ל עַד־מְלֹ֣את לוֹ֘ שָׁנָ֣ה תְמִימָה֒ וְ֠קָ֠ם הַבַּ֨יִת אֲשֶׁר־בָּעִ֜יר אֲשֶׁר־ל֣וֹ (כתיב אשר־לא) חֹמָ֗ה לַצְּמִיתֻ֛ת לַקֹּנֶ֥ה אֹת֖וֹ לְדֹֽרֹתָ֑יו לֹ֥א יֵצֵ֖א בַּיֹּבֵֽל:
then that house…shall remain permanently. It shall leave the jurisdiction of the seller, and remain under the jurisdiction of the purchaser.   וְקָם הַבַּיִת … צמיתת.  יָצָא מִכֹּחוֹ שֶׁל מוֹכֵר וְעוֹמֵד בְּכֹחוֹ שֶׁל קוֹנֶה:
that has a wall. Heb. אֲשֶׁר לֹא חֹמָה, [meaning “which has no wall”]. [However, Oral Tradition teaches us that] we read לוֹ, [meaning “to him” or “to it,” [hence, “a city that has a wall”]. Our Rabbis of blessed memory said: [The written version of this phrase namely, בָּעִיר אֲשֶׁר לֹא חֹמָה teaches us that] even if [the city] does not (לֹא) have a wall now, since it had one before [from the days of Joshua, the laws of our passage still apply to it]. — [Arachin 32a] [Since the word] עִיר is grammatically feminine, Scripture should have written בָּעִיר אֲשֶׁר לָהּ חֹמָה, [לָהּ being the feminine form of “to it”]. However, since לֹא had to be written inside [i.e., in the written text of the Torah, our Rabbis] set this word to be read according to the Oral Tradition as לוֹ, because they match [in pronunciation, unlike לָהּ].   אֲשֶׁר־לֹֽא־חֹמָה.  "לוֹ" קָרֵינָן, אָמְרוּ רַבּוֹתֵינוּ זִ"לִ אַף עַל פִּי שֶׁאֵין לוֹ עַכְשָׁיו הוֹאִיל וְהָיְתָה לוֹ קֹדֶם לָכֵן; וְעִיר נְקֵבָה הִיא, וְהֻצְרַךְ לִכְתֹּב "לָהּ", אֶלָּא מִתּוֹךְ שֶׁצָּרִיךְ לִכְתֹּב "לֹא" בִּפְנִים, תִּקְּנוּ "לוֹ" בַּמָּסֹרֶת — זֶה נוֹפֵל עַל זֶה:
It shall not leave [his possession] in the Jubilee. [What does this phrase teach us? It has already stated that the house becomes the permanent property of the purchaser.] Said Rabbi Safra: [Even] if the Jubilee year occurs within the first year [of the sale,] it shall not leave [his possession without redemption]. — [Arachin 31b]   לֹֽא־יֵצֵא בַּיֹּבֵֽל.  אָמַר רַב סַפְרָא אִם פָּגַע בּוֹ יוֹבֵל בְּתוֹךְ שְׁנָתוֹ לֹא יֵצֵא (עי' ערכין ל"א):
31But houses in open cities, which do not have a wall surrounding them, are to be considered as the field of the land. It may have redemption and shall leave [the purchaser's possession] in the Jubilee.   לאוּבָתֵּ֣י הַֽחֲצֵרִ֗ים אֲשֶׁ֨ר אֵֽין־לָהֶ֤ם חֹמָה֙ סָבִ֔יב עַל־שְׂדֵ֥ה הָאָ֖רֶץ יֵֽחָשֵׁ֑ב גְּאֻלָּה֙ תִּֽהְיֶה־לּ֔וֹ וּבַיֹּבֵ֖ל יֵצֵֽא:
But houses in open cities. Heb. הַחֲצֵרִים, [to be understood] as it is rendered by the Targum [Onkelos, namely]: פַצִיחַיָא, meaning open towns, without a wall. There are many [instances of this term] in the Book of Joshua, [for example in the verse] (13:28),“the cities and their open towns (וְחַצְרֵיהֶם) ”; [likewise in the verse], “in their open cities (בְּחַצְרֵיהֶם) and in their walled cities” (Gen. 25:16).   וּבָתֵּי הַֽחֲצֵרִים.  כְּתַרְגּוּמוֹ "פַּצְחִין" — עֲיָרוֹת פְּתוּחוֹת מֵאֵין חוֹמָה, וְיֵשׁ הַרְבֵּה בְּסֵפֶר יְהוֹשֻׁעַ, "הֶעָרִים וְחַצְרֵיהֶם" (יהושע י"ג), "בְּחַצְרֵיהֶם וּבְטִירֹתָם" (בראשית כ"ה):
[But houses in open cities…] are to be considered as the field of the land. They are like fields, which may be redeemed until the Jubilee and leave [the possession of the purchaser, reverting] to the [original] owners in the Jubilee if they had not been redeemed [until then].   עַל־שְׂדֵה הָאָרֶץ יֵֽחָשֵׁב.  הֲרֵי הֵן כְּשָׂדוֹת, הַנִּגְאָלִים עַד הַיּוֹבֵל וְיוֹצְאִין בַּיּוֹבֵל לַבְּעָלִים אִם לֹא נִגְאֲלוּ:
It may have redemption. immediately, if one wishes [to redeem it]. And by virtue of this element, they have a greater advantage [to the original owner] than do fields, since fields may not be redeemed until two years have elapsed [since the sale (see Rashi on verse 15 above)]. — [Arachin 33a]   גְּאֻלָּה תִּֽהְיֶה־לּוֹ.  מִיָּד, אִם יִרְצֶה, וּבָזֶה יָפֶה כֹחוֹ מִכֹּחַ שָׂדוֹת, שֶׁהַשָּׂדוֹת אֵין נִגְאֲלוֹת עַד שְׁתֵּי שָׁנִים (ערכין ל"ג):
and shall leave [the purchaser’s possession] in the Jubilee. without payment [for regarding fields, which are required to remain with the purchaser for two years (see Rashi on verse 15 above), if the Jubilee occurs after only one year has elapsed from the sale, then the field reverts to the owner for the Jubilee year, but the purchaser takes it back for one more year afterwards (Arachin 29b). In the case of houses in open cities, however, even if the Jubilee occurs after only one year, the house reverts to the original owner, without any payment.] - [Sifthei Chachamim].   וּבַיֹּבֵל יֵצֵֽא.  בְּחִנָּם:
32And, [regarding] the cities of the Levites, the houses of their inherited cities shall forever have a [right of] redemption for the Levites.   לבוְעָרֵי֙ הַֽלְוִיִּ֔ם בָּתֵּ֖י עָרֵ֣י אֲחֻזָּתָ֑ם גְּאֻלַּ֥ת עוֹלָ֖ם תִּֽהְיֶ֥ה לַֽלְוִיִּֽם:
And [regarding] the cities of the Levites. [namely,] the forty-eight cities that were given to the Levites (see Num. 35:7).   וְעָרֵי הַֽלְוִיִּם.  אַרְבָּעִים וּשְׁמוֹנֶה עִיר שֶׁנִתְּנוּ לָהֶם:
shall forever have a [right of] redemption. [If a Levite] sells a field of one of their fields that were given to them in the two-thousand cubits surrounding the cities (see Num. 35:45), he may redeem it immediately, even before two years have elapsed [since the sale]. And if he sells a house in a walled city, he may always redeem it, and the house is not transferred permanently [to the purchaser] at the end of the [first] year [after the sale, as opposed to the case of a non-Levite owner]. — [Arachin 33b]   גְּאֻלַּת עוֹלָם.  גּוֹאֵל מִיָּד, אֲפִלּוּ לִפְנֵי שְׁתֵּי שָׁנִים, אִם מָכְרוּ שָׂדֶה מִשְּׂדוֹתֵיהֶם הַנְּתוּנוֹת לָהֶם בְּאַלְפַּיִם אַמָּה סְבִיבוֹת הֶעָרִים, אוֹ אִם מָכְרוּ בַיִת בְּעִיר חוֹמָה, גּוֹאֲלִין לְעוֹלָם וְאֵינוֹ חָלוּט לְסוֹף שָׁנָה (שם):
33And if one purchases from the Levites, whether a house or an inherited city, will leave [the possession of the purchaser] in the Jubilee, because the houses of the cities of the Levites, are their inherited property amidst the children of Israel.   לגוַֽאֲשֶׁ֤ר יִגְאַל֙ מִן־הַֽלְוִיִּ֔ם וְיָצָ֧א מִמְכַּר־בַּ֛יִת וְעִ֥יר אֲחֻזָּת֖וֹ בַּיֹּבֵ֑ל כִּ֣י בָתֵּ֞י עָרֵ֣י הַֽלְוִיִּ֗ם הִ֚וא אֲחֻזָּתָ֔ם בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל:
And if one purchases from the Levites. And if someone buys (יִגְאַל) a house or a city from them.   וַֽאֲשֶׁר יִגְאַל מִן־הַֽלְוִיִּם.  וְאִם יִקְנֶה בַיִת אוֹ עִיר מֵהֶם:
shall leave [the possession of the purchaser] in the Jubilee. It will leave in Jubilee, i.e., the sale of that house or city [will leave the possession of that purchaser], and will revert to the Levite who sold it. And it will not be transferred permanently [to the purchaser] like other houses in a walled city owned by an Israelite. Thus, this expression of גְּאֻלָּה [usually meaning “redemption”], here means “purchase.” Another explanation: [keeping the usual meaning of גְּאֻלָּה, namely, “redemption”]: Since it is said, “the Levites will forever have a [right of] redemption,” one might assume that Scripture is speaking only of a non-Levite who purchased a house in the Levitic cities [and that the Levite owner may always redeem this house], but if a Levite purchased from another Levite, it would be transferred permanently, Therefore, Scripture says here, “And if one redeems (יִגְאַל) from the Levites”-i.e., even when a Levite redeems from a Levite, [still the owner,] “will forever have a [right of] redemption.” - [Torath Kohanim 25:66]   וְיֵצֵא בַיּוֹבֵל.  אוֹתוֹ מִמְכָּר שֶׁל בַּיִת אוֹ שֶׁל עִיר וְיָשׁוּב לַלֵּוִי שֶׁמְּכָרוֹ, וְלֹא יִהְיֶה חָלוּט כִּשְׁאָר בָּתֵּי עָרֵי חוֹמָה שֶׁל יִשְׂרָאֵל, וּגְאֻלָּה זוֹ לְשׁוֹן מְכִירָה; דָּבָר אַחֵר, לְפִי שֶׁנֶּאֱמַר גְּאֻלַּת עוֹלָם תִּהְיֶה לַלְוִיִּם, יָכוֹל לֹא דִּבֵּר הַכָּתוּב אֶלָּא בְּלוֹקֵחַ יִשְׂרָאֵל שֶׁקָּנָה בַיִת בְּעָרֵי הַלְוִיִּם, אֲבָל לֵוִי שֶׁקָּנָה מִלֵּוִי, יִהְיֶה חָלוּט, תַּלְמוּד לוֹמָר וַאֲשֶׁר יִגְאַל מִן הַלְוִיִּם — אַף הַגּוֹאֵל מִיַּד לֵוִי גּוֹאֵל גְּאֻלַּת עוֹלָם:
the house... shall leave [the possession of the purchaser] in the Jubilee. [According to Rashi’s first explanation of וַאֲשֶׁר יִגְאַל מִן הַלְוִיִּם, the verse continues to state that the house purchased by a non-Levite “will leave (the possession of the purchaser) in the Jubilee,” as above. However, according to the alternative explanation, where this first phrase וַאֲשֶׁר יִגְאַל מִן הַלְוִיִּם independently teaches us about a Levite purchaser, the second phrase here, namely, “will leave (the possession of the purchaser) in the Jubilee”] this is a separate commandment, namely, that if the Levite owner] did not redeem the house, it leaves [the possession of the purchaser] in Jubilee and does not transfer permanently [to the purchaser] at the end of a year, like the house of an Israelite.   וְיָצָא מִמְכַּר־בַּיִת.  הֲרֵי זוֹ מִצְוָה אַחֶרֶת, וְאִם לֹא גְאָלָהּ, יוֹצְאָה בַיּוֹבֵל וְאֵינוֹ נֶחְלָט לְסוֹף שָׁנָה כְּבַיִת שֶׁל יִשְֹרָאֵל:
because the houses of the cities of the Levites are their inherited property. They did not have an inheritance of fields and vineyards, but cities to live in and their open areas (see Num. 35:18). Therefore, these [cities and their open areas,] are to be considered for them [as their inheritance] in place of fields. Consequently, they have the same redemption [rights] as do fields [of non-Levites and also, this property reverts to them in Jubilee (Sifthei Chachamim). All this,] so that their inheritance never be removed from them.   כִּי בָתֵּי עָרֵי הַֽלְוִיִּם הִוא אֲחֻזָּתָם.  לֹא הָיָה לָהֶם נַחֲלַת שָׂדוֹת וּכְרָמִים, אֶלָּא עָרִים לָשֶׁבֶת וּמִגְרְשֵׁיהֶם, לְפִיכָךְ הֵם לָהֶם בִּמְקוֹם שָׂדוֹת, וְיֵשׁ לָהֶם גְּאֻלָּה כְשָׂדוֹת, כְּדֵי שֶׁלֹּא תֻּפְקַע נַחֲלָתָם מֵהֶם:
34And a field in the open areas of their cities cannot be sold, because it is their eternal inheritance.   לדוּֽשֲׂדֵ֛ה מִגְרַ֥שׁ עָֽרֵיהֶ֖ם לֹ֣א יִמָּכֵ֑ר כִּֽי־אֲחֻזַּ֥ת עוֹלָ֛ם ה֖וּא לָהֶֽם:
And a field in the open areas of their cities cannot be sold. by the [Temple] treasurer. I.e., if a Levite consecrated his field and did not redeem it, and the treasurer sold it, in the Jubilee, the field does not leave [the possession of the purchaser] and [“revert”] to the kohanim, as it is said concerning [a field originally owned by] an Israelite, “and if he sold the field to another man-it may no longer be redeemed.” (Lev. 27:20). But a Levite may always redeem [his field]. - [Torath Kohanim 25:70]   וּֽשֲׂדֵה מִגְרַשׁ עָֽרֵיהֶם לֹא יִמָּכֵר.  מֶכֶר גִּזְבָּר, שֶׁאִם הִקְדִּישׁ בֶּן לֵוִי אֶת שָׂדֵהוּ וְלֹא גְאָלָהּ וּמְכָרָהּ גִּזְבָּר, אֵינָהּ יוֹצְאָה לַכֹּהֲנִים בַּיּוֹבֵל כְּמוֹ שֶׁנֶּאֱמַר בְּיִשְׂרָאֵל וְאִם מָכַר אֶת הַשָּׂדֶה לְאִישׁ אַחֵר לֹא יִגָּאֵל עוֹד (ויקרא כ"ז), אֲבָל בֶּן לֵוִי גּוֹאֵל לְעוֹלָם:
35If your brother becomes destitute and his hand falters beside you, you shall support him [whether] a convert or a resident, so that he can live with you.   להוְכִֽי־יָמ֣וּךְ אָחִ֔יךָ וּמָ֥טָה יָד֖וֹ עִמָּ֑ךְ וְהֶֽחֱזַ֣קְתָּ בּ֔וֹ גֵּ֧ר וְתוֹשָׁ֛ב וָחַ֖י עִמָּֽךְ:
you shall support him. Do not allow him to fall down and collapse altogether, in which case it would be difficult to pick him up again [from his dire poverty]. Rather, “support him” while his hand is still faltering [for then it is easier to help him out of his trouble]. To what can this be compared? To a load on a donkey-while it is still on the donkey, one person can grasp it and hold it in place. Once it falls to the ground, however, [even] five people cannot pick it up. - [Torath Kohanim 25:71]   וְהֶֽחֱזַקְתָּ בּוֹ.  אַל תַּנִּיחֵהוּ שֶׁיֵּרֵד וְיִפֹּל וְיִהְיֶה קָשֶׁה לַהֲקִימוֹ, אֶלָּא חַזְּקֵהוּ מִשְּׁעַת מוֹטַת הַיָּד; לְמָה זֶה דוֹמֶה? לְמַשּׂאוֹי שֶׁעַל הַחֲמוֹר, עוֹדֵהוּ עַל הַחֲמוֹר אֶחָד תּוֹפֵס בּוֹ וּמַעֲמִידוֹ, נָפַל לָאָרֶץ, חֲמִשָּׁה אֵין מַעֲמִידִין אוֹתוֹ:
a convert or a resident. Even if he is a convert (גֵּר) or a “resident (תוֹשָׁב).” And what is a “resident”? Any [non-Jew] who has accepted upon himself not to worship idols, but eats carrion. - [Torath Kohanim 25:72; and compare Rashi verse 47] [These people are called “residents,” as they are permitted to reside permanently in the land of Israel (Rambam A.Z. 10:6).]   גֵּר וְתוֹשָׁב.  אַף אִם הוּא גֵּר אוֹ תוֹשָׁב; וְאֵיזֶהוּ תוֹשָׁב? כָּל שֶׁקִּבֵּל עָלָיו שֶׁלֹּא לַעֲבֹד עֲבוֹדָה זָרָה וְאוֹכֵל נְבֵלוֹת (עי' ספרא):
36You shall not take from him interest or increase, and you shall fear your God, and let your brother live with you.   לואַל־תִּקַּ֤ח מֵֽאִתּוֹ֙ נֶ֣שֶׁךְ וְתַרְבִּ֔ית וְיָרֵ֖אתָ מֵֽאֱלֹהֶ֑יךָ וְחֵ֥י אָחִ֖יךָ עִמָּֽךְ:
interest or increase. The Rabbis regard these as one, [but the Torah uses two terms so that one who takes interest transgresses thereby two negative commandments. — [B.M. 60b]   נֶשֶׁךְ וְתַרְבִּית.  חַד שַׁוִּינְהוּ רַבָּנָן, וְלַעֲבֹר עָלָיו בִּשְׁנֵי לָאוִין (בבא מציעא ס'):
and you shall fear your God. A person’s desire is naturally attracted to [taking] interest, and it is difficult to stay away from it, for he [rationalizes and] grants himself [false] permission because of his money which was lying idle while in his [the debtor’s] hands. [Therefore, Scripture] found it necessary to state here “and you shall fear your God.” Or if someone ascribes his money to a non-Jew in order to lend it to a Jew with interest. This is a matter held [secretly] in a man’s heart and thought. Therefore, Scripture deems it necessary to state, “and you shall fear your God” [Who is privy to all inner thoughts]. — [B.M. 61b]   וְיָרֵאתָ מֵֽאֱלֹהֶיךָ.  לְפִי שֶׁדַּעְתּוֹ שֶׁל אָדָם נִמְשֶׁכֶת אַחַר הָרִבִּית, וְקָשֶׁה לִפְרֹשׁ הֵימֶנּוּ, וּמוֹרֶה לְעַצְמוֹ הֶתֵּר בִּשְׁבִיל מְעוֹתָיו שֶׁהָיוּ בְטֵלוֹת אֶצְלוֹ, הֻצְרַךְ לוֹמַר וְיָרֵאתָ מֵּאֱלֹהֶיךָ, אוֹ הַתּוֹלֶה מְעוֹתָיו בְּגוֹי כְּדֵי לְהַלְווֹתָם לְיִשְֹרָאֵל בְּרִבִּית, הֲרֵי זֶה דָבָר הַמָּסוּר לְלִבּוֹ שֶׁל אָדָם וּמַחֲשַׁבְתּוֹ, לְכָךְ הֻצְרַךְ לוֹמַר וְיָרֵאתָ מֵּאֱלֹהֶיךָ (שם ס"א):
37You shall not give him your money with interest, nor shall you give your food with increase.   לזאֶת־כַּ֨סְפְּךָ֔ לֹֽא־תִתֵּ֥ן ל֖וֹ בְּנֶ֑שֶׁךְ וּבְמַרְבִּ֖ית לֹֽא־תִתֵּ֥ן אָכְלֶֽךָ:
38I am the Lord, your God, Who took you out of the land of Egypt, to give you the land of Canaan, to be a God to you.   לחאֲנִ֗י יְהֹוָה֙ אֱלֹ֣הֵיכֶ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אֶתְכֶ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם לָתֵ֤ת לָכֶם֙ אֶת־אֶ֣רֶץ כְּנַ֔עַן לִֽהְי֥וֹת לָכֶ֖ם לֵֽאלֹהִֽים:
Who took [you] out [of the land of Egypt]. and I distinguished between a firstborn [Egyptian] and a non-firstborn [in the plague of the firstborn, which preceded Israel’s Exodus (see Exod. 12:29-42)]I am also capable of discerning and exacting punishment from someone who lends money to his fellow Jew with interest and says, “It belongs to a non-Jew!” - [B.M. 61b] Another explanation: [In effect, God is saying, “I am the Lord, your God] Who took you out from the land of Egypt” on the condition that you keep My commandments-even if they are difficult for you. - [see Rashi on verse 36 above; see Torath Kohanim 25:77]   אֲשֶׁר־הוֹצֵאתִי וגו'.  וְהִבְחַנְתִּי בֵין בְּכוֹר לְשֶׁאֵינוֹ בְכוֹר, אַף אֲנִי יוֹדֵעַ וְנִפְרָע מִן הַמַּלְוֶה מָעוֹת לְיִשְׂרָאֵל בְּרִבִּית וְאוֹמֵר שֶׁל גּוֹי הֵם; דָּבָר אַחֵר: אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם עַל מְנָת שֶׁתְּקַבְּלוּ עֲלֵיכֶם מִצְוֹתַי, וַאֲפִלּוּ הֵן כְּבֵדוֹת עֲלֵיכֶם:
to give you the land of Canaan. As a reward for accepting My commandments.   לָתֵת לָכֶם אֶת־אֶרֶץ כְּנַעַן.  בִּשְׂכַר שֶׁתְּקַבְּלוּ מִצְוֹתַי:
[To give you the land of Canaan,] to be a God to you. for I am a God to anyone who lives in the land of Israel, but anyone who leaves it [without halachic permission] is like one who worships idols. — [Torath Kohanim 25:77; Keth. 110b]   לִֽהְיוֹת לָכֶם לֵֽאלֹהִֽים.  שֶׁכָּל הַדָּר בְּאֶרֶץ יִשְׂרָאֵל אֲנִי לוֹ לֵאלֹהִים וְכָל הַיּוֹצֵא מִמֶּנָּה כְּעוֹבֵד עַ"זָ (ספרא; כתובות ק"י):
39And if your brother becomes destitute with you, and is sold to you, do not work him with slave labor.   לטוְכִֽי־יָמ֥וּךְ אָחִ֛יךָ עִמָּ֖ךְ וְנִמְכַּר־לָ֑ךְ לֹא־תַֽעֲבֹ֥ד בּ֖וֹ עֲבֹ֥דַת עָֽבֶד:
slave labor. Degrading work, through which he is made to look like a slave (עֶבֶד), e.g., he must not carry his clothes after him to the bathhouse, or put on his shoes for him. — [Torath Kohanim 25:80]   עֲבֹדַת עָֽבֶד.  עֲבוֹדָה שֶׁל גְּנַאי שֶׁיְּהֵא נִכָּר בָּהּ כְּעֶבֶד, שֶׁלֹּא יוֹלִיךְ כֵּלָיו אַחֲרָיו לְבֵית הַמֶּרְחָץ וְלֹא יַנְעִיל לוֹ מִנְעָלָיו (עי' ספרא):
40As an employee or a [hired] resident, he shall be with you; until the Jubilee year he shall work with you.   מכְּשָׂכִ֥יר כְּתוֹשָׁ֖ב יִֽהְיֶ֣ה עִמָּ֑ךְ עַד־שְׁנַ֥ת הַיֹּבֵ֖ל יַֽעֲבֹ֥ד עִמָּֽךְ:
As an employee or a [hired] resident. [Give him dignified jobs, e.g.,] work in agriculture and craftsmanship; treat him like other employees.   כְּשָׂכִיר כְּתוֹשָׁב.  עֲבוֹדַת קַרְקַע וּמְלֶאכֶת אֻמָּנוּת כִּשְׁאָר שְׂכִירִים הִתְנַהֵג בּוֹ:
until the Jubilee year. i.e., if the Jubilee year occurs before the six years [of his servitude have elapsed (see Exod. 21:2)], the Jubilee [immediately] takes him out [of servitude].   עַד־שְׁנַת הַיֹּבֵל.  אִם פָּגַע בּוֹ יוֹבֵל לִפְנֵי שֵׁשׁ שָׁנִים הַיּוֹבֵל מוֹצִיאוֹ:
41Then, he shall leave you he, and his children with him, and he shall return to his family and resume the status of his fathers.   מאוְיָצָא֙ מֵֽעִמָּ֔ךְ ה֖וּא וּבָנָ֣יו עִמּ֑וֹ וְשָׁב֙ אֶל־מִשְׁפַּחְתּ֔וֹ וְאֶל־אֲחֻזַּ֥ת אֲבֹתָ֖יו יָשֽׁוּב:
he, and his children with him. Says Rabbi Simeon: If he was sold, who sold his children [that Scripture states that his children go free with him]? However, from here, [we learn] that his master is obligated to provide food for his children [and, in this sense, they are released with their father]. — [Kid. 22a]   הוּא וּבָנָיו עִמּוֹ.  אָמַר רַ' שִׁמְעוֹן אִם הוּא נִמְכַּר, בָּנָיו מִי מְכָרָן? אֶלָּא מִכָּאן שֶׁרַבּוֹ חַיָּב בִּמְזוֹנוֹת בָּנָיו (קידושין כ"ב):
the status of his fathers. To his fathers’ [former] honor, and he must not be degraded for it [i.e., for having been a servant]. - [Mak. 13a and Rashi there] [Thus,] אֲחֻזַּת - [means here:] “The status of.” - [Mak. 13a and Rashi there]   וְאֶל־אֲחֻזַּת אֲבֹתָיו.  אֶל כְּבוֹד אֲבוֹתָיו, וְאֵין לְזַלְזְלוֹ בְּכָךְ (ספרא; מכילתא י"ג):
42For they are My servants, whom I brought out of the land of Egypt they shall not be sold as a slave is sold.   מבכִּֽי־עֲבָדַ֣י הֵ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם לֹ֥א יִמָּֽכְר֖וּ מִמְכֶּ֥רֶת עָֽבֶד:
For they are My servants. My contract came first. - [Torath Kohanim 25:85]   כִּֽי־עֲבָדַי הֵם.  שְׁטָרִי קוֹדֵם (ספרא):
They shall not be sold in the way a slave is sold. namely, by public announcement, saying: “Here is a slave for sale!” Neither may they stand him up on an auctioning block [for public sale]. — [Torath Kohanim 25:85]   לֹא יִמָּֽכְרוּ מִמְכֶּרֶת עָֽבֶד.  בְּהַכְרָזָה — "כָּאן יֵשׁ עֶבֶד לִמְכֹּר" וְלֹא יַעֲמִידֶנּוּ עַל אֶבֶן הַלֶּקַח (ספרא):
43You shall not work him with rigor, and you shall fear your God.   מגלֹֽא־תִרְדֶּ֥ה ב֖וֹ בְּפָ֑רֶךְ וְיָרֵ֖אתָ מֵֽאֱלֹהֶֽיךָ:
You shall not enslave him through rigor. Unnecessary jobs, for the purpose of tormenting him. E.g., do not say to him: “Warm up this drink for me,” when you do not need it; or “Hoe under this vine until I come back” [and you may never come back there (Sifthei Chachamim on verse 53)]. Perhaps you will say, “No one really knows whether it is necessary or not, and I say that it is necessary!” This matter is held [secretly] in a man’s heart [for no one knows his true intentions]. Therefore, Scripture states, “and you shall fear [your God” for He is privy to all inner thoughts]. — [Torath Kohanim 25: 86]   לֹֽא־תִרְדֶּה בוֹ בְּפָרֶךְ.  מְלָאכָה שֶׁלֹּא לְצֹרֶךְ, כְּדֵי לְעַנּוֹתוֹ, אַל תֹּאמַר לוֹ, הָחֵם לִי אֶת הַכּוֹס הַזֶּה וְהוּא אֵינוֹ צָרִיךְ, עֲדֹר תַּחַת הַגֶּפֶן עַד שֶׁאָבֹא; שֶׁמָּא תֹאמַר אֵין מַכִּיר בַּדָּבָר אִם לְצֹרֶךְ אִם לָאו, וְאוֹמֵר אֲנִי לוֹ שֶׁהוּא לְצֹרֶךְ, הֲרֵי הַדָּבָר הַזֶּה מָסוּר לְלִבּוֹ, לְכָךְ נֶאֱמַר "וְיָרֵאתָ" (שם):
44Your male slave or female slave whom you may have from the nations that are around you, from them you may acquire a male slave or a female slave.   מדוְעַבְדְּךָ֥ וַֽאֲמָֽתְךָ֖ אֲשֶׁ֣ר יִֽהְיוּ־לָ֑ךְ מֵאֵ֣ת הַגּוֹיִ֗ם אֲשֶׁר֙ סְבִיבֹ֣תֵיכֶ֔ם מֵהֶ֥ם תִּקְנ֖וּ עֶ֥בֶד וְאָמָֽה:
Your male slave or female slave that you have. If you say, “If so [that I may give my Jewish servant only skilled labor to do,] by whom shall I be served? Over my [Jewish] servants I do not have real power [as I must treat them like hired employees (see verse 40 above)]. Of the seven nations I am not allowed to possess [a slave], for You have warned me, ‘you shall not allow any soul to live’ (Deut. 20:16), So who will serve me [as a slave]?” [To this, God answers:]   וְעַבְדְּךָ וַֽאֲמָֽתְךָ אֲשֶׁר יִֽהְיוּ־לָךְ.  אִם תֹּאמַר אִם כֵּן בְּמָה אֶשְׁתַּמֵּשׁ? בַּעֲבָדַי אֵינִי מוֹשֵׁל, בָּאֻמּוֹת אֵינִי נוֹחֵל, שֶׁהֲרֵי הִזְהַרְתַּנִי לֹא תְחַיֶּה כָּל נְשָׁמָה, אֶלָּא מִי יְשַׁמְּשֵׁנִי?
from the nations. They will be slaves for you.   מֵאֵת הַגּוֹיִם.  הֵם יִהְיוּ לְךָ לַעֲבָדִים (שם):
that are around you. But not from those [seven Canaanite nations] that are within the borders of your land, for indeed, regarding them, I said, “you shall not allow any soul to live” (Deut. 20:16).   אֲשֶׁר סְבִיבֹתֵיכֶם.  וְלֹא שֶׁבְּתוֹךְ גְּבוּל אַרְצְכֶם, שֶׁהֲרֵי בָהֶם אָמַרְתִּי לֹא תְחַיֶּה כָּל נְשָׁמָה:
45And also from the children of the residents that live among you, from them you may acquire [slaves] and from their family that is with you whom they begot in your land, and they shall become your inheritance.   מהוְ֠גַ֠ם מִבְּנֵ֨י הַתּֽוֹשָׁבִ֜ים הַגָּרִ֤ים עִמָּכֶם֙ מֵהֶ֣ם תִּקְנ֔וּ וּמִמִּשְׁפַּחְתָּם֙ אֲשֶׁ֣ר עִמָּכֶ֔ם אֲשֶׁ֥ר הוֹלִ֖ידוּ בְּאַרְצְכֶ֑ם וְהָי֥וּ לָכֶ֖ם לַֽאֲחֻזָּֽה:
And also from the children of the residents. who came from surrounding lands to marry women in your land, who subsequently bore children to them. [In these cases,] the [lineage of the] child follows the father and thus, does not fall under [the commandment of], “ you shall not allow any soul to live” (Deut. 20:16). But, you are permitted to acquire him as a slave. — [Kid. 67b]   וְגַם מִבְּנֵי הַתּֽוֹשָׁבִים.  שֶׁבָּאוּ מִסְּבִיבוֹתֵיכֶם לִשָּׂא נָשִׁים בְּאַרְצְכֶם, וְיָלְדוּ לָהֶם, הַבֵּן הוֹלֵךְ אַחַר הָאָב, וְאֵינוֹ בִּכְלַל לֹא תְחַיֶּה, אֶלָּא אַתָּה מֻתָּר לִקְנוֹתוֹ כְּעֶבֶד (קידושין כ"ז):
from them you may acquire. [This might mean that we may acquire slaves by buying from their slaves. However, the true meaning is:] You may acquire them [i.e., the residents’ children, as slaves]. — [Sifthei Chachamim; Torath Kohanim 25:87]   מֵהֶם תִּקְנוּ.  אוֹתָם תִּקְנוּ:
46You shall hold onto them as an inheritance for your children after you, as acquired property, and may thus have them serve you forever. But as for your brethren, the children of Israel, a man shall not work his brother with rigor.   מווְהִתְנַֽחַלְתֶּ֨ם אֹתָ֜ם לִבְנֵיכֶ֤ם אַֽחֲרֵיכֶם֙ לָרֶ֣שֶׁת אֲחֻזָּ֔ה לְעֹלָ֖ם בָּהֶ֣ם תַּֽעֲבֹ֑דוּ וּבְאַ֨חֵיכֶ֤ם בְּנֵֽי־יִשְׂרָאֵל֙ אִ֣ישׁ בְּאָחִ֔יו לֹֽא־תִרְדֶּ֥ה ב֖וֹ בְּפָֽרֶךְ:
You shall hold onto them as an inheritance for your children. You shall hold onto them as an inheritance for your children after you.“ But it would be incorrect to explain וְהִתְנַחַלְתֶּם אֹתָם לִבְנֵיכֶם as ”Bequeath them to your children“ [interpreting וְהִתְנַחַלְתֶּם as a causative,] for if so, then Scripture would have had to write וְהִנְחַלְתֶּם אֹתָם לִבְנֵיכֶם [Instead, Scripture writes:] וְהִתְנַחַלְתֶּם - [with the verb in the reflexive conjugation,] just like [the word] וְהִתְחַזַּקְתֶּם [and similarly, just as וְהִתְחַזַּקְתֶּם (in Num. 13:20) is an intransitive verb, so too, here, our verb וְהִתְנַחַלְתֶּם must be considered not to be causative but rather, reflexive (see preceding Rashi) and means ”You should keep them as an inheritance"]. — [Sefer Hazikkaron]   וְהִתְנַֽחַלְתֶּם אֹתָם לִבְנֵיכֶם.  הַחֲזִיקוּ בָהֶם לְנַחֲלָה לְצֹרֶךְ בְּנֵיכֶם אַחֲרֵיכֶם; וְלֹא יִתָּכֵן לְפָרֵשׁ הַנְחִילוּם לִבְנֵיכֶם, שֶׁאִם כֵּן הָיָה לוֹ לִכְתֹּב "וְהִנְחַלְתֶּם" אוֹתָם לִבְנֵיכֶם, וְהִתְנַחַלְתֶּם כְּמוֹ וְהִתְחַזַּקְתֶּם:
[But as for… children of Israel,] a man [shall not work] his brother [with rigor]. [But has this prohibition regarding a Jewish servant not already been stated in verse 43 above?- [Mizrachi] It is repeated here,] to include [in the prohibition] a leader over his people and a king over his attendants, i.e., that these [rulers] must not work with rigor. — see Be’er Basadeh]   אִישׁ בְּאָחִיו.  לְהָבִיא נָשִׂיא בְעַמָּיו וּמֶלֶךְ בִּמְשָׁרְתָיו שֶׁלֹּא לִרְדּוֹת בְּפָרֶךְ:
47If a resident non Jew gains wealth with you, and your brother becomes destitute with him and is sold to a resident non Jew among you or to an idol of the family of a non Jew.   מזוְכִ֣י תַשִּׂ֗יג יַ֣ד גֵּ֤ר וְתוֹשָׁב֙ עִמָּ֔ךְ וּמָ֥ךְ אָחִ֖יךָ עִמּ֑וֹ וְנִמְכַּ֗ר לְגֵ֤ר תּוֹשָׁב֙ עִמָּ֔ךְ א֥וֹ לְעֵ֖קֶר מִשְׁפַּ֥חַת גֵּֽר:
a resident non-Jew. Heb. גֵּר וְתוֹשָׁב. A stranger (גֵּר) who is a resident (תּוֹשָׁב),“ [stranger here meaning non-Jew,] just as the Targum [Onkelos] renders: עֲרַל תּוֹתָב, an uncircumcised resident. And the end [of the verse] proves [that it is one person, when it continues:] וְנִמְכַּר לְגֵר תּוֹשָׁב [without a "vav"].   יַד גֵּר וְתוֹשָׁב.  גֵּר וְהוּא תוֹשָׁב, כְּתַרְגּוּמוֹ עָרֵל תוֹתָב, וְסוֹפוֹ מוֹכִיח — וְנִמְכַּר "לְגֵר תּוֹשָׁב":
If a resident non-Jew gains wealth with you. What caused him to become wealthy? His connection with you. [He gained wealth through the blessing of the Jewish people]. — [Torath Kohanim 25:93]   וְכִי תַשִּׂיג יַד גֵּר וְתוֹשָׁב עִמָּךְ.  מִי גָּרַם לוֹ שֶׁיַּעֲשִׁיר? דִּבּוּקוֹ עִמְּךָ.
and your brother becomes destitute with him. What caused his destitution? His connection with him, because he learned from his deeds. — [Torath Kohanim 25:93]   וּמָךְ אָחִיךָ עִמּוֹ.  מִי גָּרַם לוֹ שֶׁיָּמוּךְ? דִּבּוּקוֹ עִמּוֹ, עַל יְדֵי שֶׁלָּמַד מִמַּעֲשָׂיו:
the family of a non-Jew. [Without the word לְעֵקֶר,] this [expression] means [the Jew is sold to] an idolater; but when Scripture says לְעֵקֶר [literally “to uproot,” making it לְעֵקֶר מִשְׁפַּחַת גֵּר], it refers to [a Jew] who is sold to the idol itself [לְעֵקֶר meaning “that which is to be uprooted”] - i.e., he becomes an attendant to it. He does not worship it as a deity, but to chop wood and draw water. — [Torath Kohanim 25:94]   מִשְׁפַּחַת גֵּר.  זֶה הַגּוֹי, כְּשֶׁהוּא אוֹמֵר לְעֵקֶר, זֶה הַנִּמְכָּר לְעֲ"זַ עַצְמָהּ, לִהְיוֹת לָהּ שַׁמָּשׁ, וְלֹא לֶאֱלֹהוּת אֶלָּא לַחֲטֹב עֵצִים וְלִשְׁאֹב מַיִם (ספרא; בבא קמא קי"ג):
48After he is sold, he shall have redemption; one of his brothers shall redeem him.   מחאַֽחֲרֵ֣י נִמְכַּ֔ר גְּאֻלָּ֖ה תִּֽהְיֶה־לּ֑וֹ אֶחָ֥ד מֵֽאֶחָ֖יו יִגְאָלֶֽנּוּ:
he shall have redemption. immediately. Do not allow him to become assimilated [Sifthei Chachamim ; Torath Kohanim 25:95] until the Jubilee year. For the purchaser’s sole purpose here was to acquire this man so that he would serve him until the Jubilee, for [the servant] goes free in the Jubilee, as is stated below, “[And if he has not been redeemed…] he shall go out in the Jubilee year” (verse 54). [Obviously], Scripture is speaking of a non-Jew who is under the jurisdiction of Israel [and therefore obeys the law to free his slave in the Jubilee year]. Nevertheless, you shall not cheat him, because [this may cause] a desecration of God’s Name, but, when [the servant] is to be redeemed, he must be meticulous in his calculation, according to what is due for each year, and the non-Jew should then deduct this amount from his price. If there were twenty years since he was sold, until the Jubilee, and he had purchased him for twenty manehs -it turns out that the non-Jew had purchased each year’s work for a maneh . Now, if this [Jewish servant] had already spent five years with him, and he comes to be redeemed, he [the non-Jew] must deduct five manehs, and the servant must give him fifteen manehs. This, then, is the meaning of: “then, the purchase price shall be divided by the number of years” [in order to determine the annual hiring rate, as above]. — [Torath Kohanim 25:103; B.K. 113b]   גְּאֻלָּה תִּֽהְיֶה־לּוֹ.  מִיָּד, אַל תַּנִּיחֵהוּ שֶׁיִּטָּמַע, עַד שְׁנַת הַיֹּבֵל שֶׁהֲרֵי כָל עַצְמוֹ לֹא קְנָאוֹ אֶלָּא לְעָבְדוֹ עַד הַיּוֹבֵל, שֶׁהֲרֵי בַיּוֹבֵל יֵצֵא, כְּמוֹ שֶׁנֶּאֱמַר לְמַטָּה וְיָצָא בִּשְׁנַת הַיֹּבֵל; וּבְגוֹי שֶׁתַּחַת יָדְךָ הַכָּתוּב מְדַבֵּר (ספרא; קידושין ט"ז), וְאַף עַל פִּי כֵן לֹא תָבֹא עָלָיו בַּעֲקִיפִין מִפְּנֵי חִלּוּל הַשֵּׁם (בבא קמא קי"ג), אֶלָּא כְּשֶׁבָּא לִגָּאֵל, יְדַקְדֵּק בַּחֶשְׁבּוֹן, לְפִי הַמַּגִּיעַ בְּכָל שָׁנָה וְשָׁנָה יְנַכֶּה לוֹ הַגּוֹי מִן דָּמָיו, אִם הָיוּ עֶשְׂרִים שָׁנָה מִשֶּׁנִמְכַּר עַד הַיּוֹבֵל, וּקְנָאוֹ בְּעֶשְׂרִים מָנֶה, נִמְצָא שֶׁקָּנָה הַגּוֹי עֲבוֹדַת שָׁנָה בְּמָנֶה, וְאִם שָׁהָה זֶה אֶצְלוֹ חָמֵשׁ שָׁנִים, וּבָא לִגָּאֵל, יְנַכֶּה לוֹ חֲמִשָּׁה מָנִים, וְיִתֵּן לוֹ הָעֶבֶד ט"ו מָנִים, וְזֶהוּ והיה כסף ממכרו במספר שנים:
49Or his uncle or his cousin shall redeem him, or the closest [other] relative from his family shall redeem him; or, if he becomes able to afford it, he can be redeemed [on his own].   מטאֽוֹ־דֹד֞וֹ א֤וֹ בֶן־דֹּדוֹ֙ יִגְאָלֶ֔נּוּ אֽוֹ־מִשְּׁאֵ֧ר בְּשָׂר֛וֹ מִמִּשְׁפַּחְתּ֖וֹ יִגְאָלֶ֑נּוּ אֽוֹ־הִשִּׂ֥יגָה יָד֖וֹ וְנִגְאָֽל:
50He shall calculate with his purchaser [the number of years] from the year of his being sold to him until the Jubilee year; then, the purchase price shall be [divided] by the number of years; as the days of a hired worker, he shall be with him.   נוְחִשַּׁב֙ עִם־קֹנֵ֔הוּ מִשְּׁנַת֙ הִמָּ֣כְרוֹ ל֔וֹ עַ֖ד שְׁנַ֣ת הַיֹּבֵ֑ל וְהָיָ֞ה כֶּ֤סֶף מִמְכָּרוֹ֙ בְּמִסְפַּ֣ר שָׁנִ֔ים כִּימֵ֥י שָׂכִ֖יר יִֽהְיֶ֥ה עִמּֽוֹ:
as the days of a hired worker, he shall be with him. He shall calculate the amount [of money] resulting for each year, “as if he had been employed by him for a maneh annually,” and he [the non-Jew] should then deduct it for him, [as explained in the preceding Rashi].   כִּימֵי שָׂכִיר יִֽהְיֶה עִמּֽוֹ.  — חֶשְׁבּוֹן הַמַּגִּיעַ לְכָל שָׁנָה וְשָׁנָה יַחֲשֹׁב, כְּאִלּוּ נִשְׂכַּר עִמּוֹ כָּל שָׁנָה בְּמָנֶה, וִינַכֶּה לוֹ:
51If there are still many years, according to them, he shall return his redemption [money] out of the money for which he was purchased.   נאאִם־ע֥וֹד רַבּ֖וֹת בַּשָּׁנִ֑ים לְפִיהֶן֙ יָשִׁ֣יב גְּאֻלָּת֔וֹ מִכֶּ֖סֶף מִקְנָתֽוֹ:
If there are still many years. until the Jubilee.   אִם־עוֹד רַבּוֹת בַּשָּׁנִים.  עַד הַיּוֹבֵל:
according to them. Everything as I have explained.   לְפִיהֶן.  הַכֹּל כְּמוֹ שֶׁפֵּרַשְׁתִּי:
52But if only a few years remain until the Jubilee year, he shall make the [same] calculation; according to his years [that remain until Jubilee], he shall return the redemption [money].   נבוְאִם־מְעַ֞ט נִשְׁאַ֧ר בַּשָּׁנִ֛ים עַד־שְׁנַ֥ת הַיֹּבֵ֖ל וְחִשַּׁב־ל֑וֹ כְּפִ֣י שָׁנָ֔יו יָשִׁ֖יב אֶת־גְּאֻלָּתֽוֹ:
53He shall be with him as an employee hired year by year; he shall not enslave him with rigor in your sight.   נגכִּשְׂכִ֥יר שָׁנָ֛ה בְּשָׁנָ֖ה יִֽהְיֶ֣ה עִמּ֑וֹ לֹֽא־יִרְדֶּ֥נּוּ בְּפֶ֖רֶךְ לְעֵינֶֽיךָ:
he shall not enslave him with rigor in your sight. That is to say, while you see this [i.e., a Jew must not see a non-Jew forcing this type of labor upon his Jewish servant without doing anything, but this is not a warning to the non-Jew (Gur Aryeh)]. — [Torath Kohanim 25:101]   לֹֽא־יִרְדֶּנּוּ בְּפֶרֶךְ לְעֵינֶֽיךָ.  כְּלוֹמַר וְאַתָּה רוֹאֶה (ספרא):
54And if he is not redeemed through [any of] these [ways], he shall go out in the Jubilee year he and his children with him.   נדוְאִם־לֹ֥א יִגָּאֵ֖ל בְּאֵ֑לֶּה וְיָצָא֙ בִּשְׁנַ֣ת הַיֹּבֵ֔ל ה֖וּא וּבָנָ֥יו עִמּֽוֹ:
And if he is not redeemed through [any of] these [ways]. This [Jewish servant of a non-Jew] may be redeemed [only] through “these ways” [described in the verses here], but he may not be redeemed [i.e., released] through six [years]. — [see Exod. 21:2; Kid. 15b]   וְאִם־לֹא יִגָּאֵל בְּאֵלֶּה.  בְּאֵלֶּה הוּא נִגְאָל וְאֵינוֹ נִגְאָל בְּשֵׁשׁ (קידושין ט"ו):
he, and his children with him. [But are his children also sold, that Scripture finds it necessary to state here that his children go free together with him? However, we learn from here that just like a Jewish master, so too], the non-Jewish [master] is obligated to provide food for the [servant’s] children, just as an Israelite is obligated [and in this sense, they are released, along with their father]. — [Kid. 22a; see Rashi verse 41 above]   הוּא וּבָנָיו עִמּֽוֹ.  הַגּוֹי חַיָּב בִּמְזוֹנוֹת בָּנָיו:
55For the children of Israel are servants to Me; they are My servants, whom I took out of the land of Egypt. I am the Lord, your God.   נהכִּי־לִ֤י בְנֵֽי־יִשְׂרָאֵל֙ עֲבָדִ֔ים עֲבָדַ֣י הֵ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
For the children of Israel are servants to Me. “My contract came before.” [And thus, when the Jubilee arrives, the servant must be released and revert to being God’s servant rather than man’s.]- [Torath Kohanim 25:85; see Rashi verse 42 above]   כִּי־לִי בְנֵֽי־יִשְׂרָאֵל עֲבָדִים.  שְׁטָרִי קוֹדֵם:
I am the Lord, your God. Whoever subjugates them below [on this earth,] is as if he subjugates [them] above [in heaven, for as long as a Jew is enslaved to another human being, he is not free to do the holy service of God Above (Be’er Basadeh)]. — [Torath Kohanim 25:104]   אֲנִי ה' אֱלֹֽהֵיכֶֽם.  כָּל הַמְשַׁעְבְּדָן מִלְּמַטָּה כְּאִלּוּ מְשַׁעְבְּדוֹ מִלְמַעְלָה (ספרא):