Eruchin 9:1 - 9:2

המוכר את שדהו בשעת היובל – at the time when the Jubilee is in force. But in the year of the Jubilee itself, he is not permitted to sell it, but if he sold, the sale is void and he returns the money.

אינו מותר לגאול – even if the purchaser is satisfied, we don’t listen to him, as it is written (Leviticus 25:15): “In buying from your neighbor, you shall deduct only for the number of years/שנים (plural) since the jubilee; [and in selling to you, he shall charge you only for the remaining crop years],” it will be acquired by him for two years, but if he returns it before this, he violates a positive commandment. And the seller also violates a positive commandment if he redeems it prior to two years, as it is written (Leviticus 25:15): “and in selling it to you, he shall charge you only for the remaining crop years.” But after two years if he wants to redeem it, he redeems it against the will of the purchaser and gives him according to what he sold it, as it is written (Leviticus 25:27): “he shall compute the years since its sale, [refunding the difference to the man to whom he sold it, and return to his holding],” that he calculates how many years from when he sold it until the Jubilee [year], and divides the monies according to the years. As for example, if he sold it ten years prior to the Jubilee [year] for a Maneh (100 zuz), it is found that he sold the produce each and every year for a tenth of a Maneh, for a mere sale is only until the Jubilee, it remained in the hand of the purchaser for five years and afterwards the seller comes to redeem it, the purchaser deducts for him half a Maneh (50 zuz).

אינה עולה ממנין – two years. For it is written (Leviticus 25:15): “[and in selling to you, he will charge you only] for the remaining crop years/שני תבואות (literally two years),” two years that are appropriate for the crops that they will remain in the hand of the purchaser. But if if it was a year appropriate for grain, and breaking ground/נרה (without planting – see Tractate Arakhin 29b), that is he plowed it and made it a newly broken land but did not sow it, or if he left it untilled/neglected, that he left it wild-growing and even breaking ground but did not do anything with it, he is causes loses to himself, and it counts for him in the reckoning [of crop years].

שלש תבואות לשתי שנים – that grain that stands in it at the time of the purchase and two crop years in two years that it will exist in his hand. But Rabbi Eleazar does not dispute the first Tanna/teacher in this, but it represents the opinion of everyone.

אינו מחשב – the [original] seller that came to redeem it.

אלא עם הראשון – and that calculation he will deduct for him for each and every year that he occupied it (i.e., enjoying its produce), and the remainder he will pay him.

אשר מכר לו – it is written concerning the redeemer of his acquired field (Leviticus 25:27): “[he shall compute the years since its sale,] refund the difference to the man to whom he sold it.”

לאיש אשר בתוכה – that he finds himself within the field that he (i.e., the original owner) comes to redeem. And from where [in the Torah] do we learn that we expound leniently regarding the seller and we don’t expound stringently? We learn [from a comparative analogy using the words]"גאולה" "גאולה" from [the law of] the Hebrew slave in the ancestral field; it is written (Leviticus 25:26): “[If a man has no one to redeem for him, but prospers] and acquires enough to redeem with,” and concerning a Hebrew slave, it is written (Leviticus 25:31): “[But houses in villages that have no encircling walls shall be classed as open country;] they may be redeemed,[and they will be released through the jubilee],” just as there leniently, so also here leniently. And there, from where [in the Torah] do we learn to be lenient? As it is taught in a Baraitha: “if it was sold for a Maneh (i.e., 100 zuz) and it improved in value/ameliorated, and now stood at two-hundred [Maneh], from where do we learn that we only calculate it for a Maneh and like as it arrived from that Maneh for each year we deduct it, we derive it from (Leviticus 25:52): “[and if few years remain until the jubilee year, he shall so compute:] he shall make payment for his redemption according to the years involved,” that is to say, to what it is worth in that year.

לא ימכור – [he should not sell] a far-off field that he has, in order to redeem this field that is close by. And similarly, he should not sell off a bad field in order that he can redeem this field which Is nice. And he may not borrow from others in order that he can redeem it. And he does not redeem half-of the field that he sold but rather either he redeems all of it or not any of it. And all of these things we derive from Scripture, as it is written (Leviticus 25:26): “[If a man has no one to redeem for him,] but prospers and acquires enough to redeem with.” "השיגה ידו" /he prospers from his own [efforts], and not that he will borrow and then redeem. "ומצא" /and acquires enough, implying that he will find something that he was not found with him at the time that he sold it, excluding selling [a field] far off in order to redeem what is close/nearby, with something bad in order that he can redeem it for something good that was found with him at the time that he sold it. "כדי גאותו" /enough to redeem with [in order that the redemption] that he is redeeming is not redeeming halves.

ובהקדש מותר בכולן – a person who dedicates/sanctifies his field is permitted to sell another field, or to borrow in order to redeem it, and if it is not sufficient to redeem all of it, he can redeem part of it and when he prospers, he will redeem all of it.