Midrasch zu Wajikra 25:30

3) I might think that since they were given the advantages of both houses, (which are released immediately on Yovel) and of fields, (which are released by deduction of money) then (in certain instances) they are not released on Yovel; it is, therefore, written "and on the Yovel it shall go out."

4) (Vayikra 25:32) ("And the cities of the Levites, the houses of the cities of their holding, a perpetual redemption shall there be for the Levites.") "And the cities of the Levites, the houses of the cities of their holding": What is the intent of this? Because it is written "a perpetual redemption shall there be for the Levites," I might think (that the same applies to) bondsmen, writs, and movables; it is, therefore, written "And the cities of the Levites, the houses of the cities of their holding." "a perpetual redemption shall there be for the Levites": What is the intent of this? Because it is written (Vayikra 25:15) (a minimum of two) "years shall you buy from your fellow," I might think (that this restriction applies) even to the Levites; it is, therefore, written "a perpetual redemption shall there be for the Levites" (i.e., they may redeem it even immediately after the sale).

5) (another answer:) Because it is written (Vayikra 25:30) "And if it (the house) is not redeemed until its fulfillment of a complete year, etc.", I might think (that this restriction applies) even to the Levites, it is, therefore, written "a perpetual redemption shall there be for the Levites." (another answer):) Because it is written (Vayikra 27:20-21) "And if he does not redeem the field, and if he sells the field to another man, it shall not be redeemed again. And the field shall be, when it goes out on the Yovel, holy to the L–rd, as a devoted field; to the Cohanim shall be his holding" — I might think that the same applies to the Levites; it is, therefore, written "a perpetual redemption shall there be for the Levites."

5) (another answer:) Because it is written (Vayikra 25:30) "And if it (the house) is not redeemed until its fulfillment of a complete year, etc.", I might think (that this restriction applies) even to the Levites, it is, therefore, written "a perpetual redemption shall there be for the Levites." (another answer):) Because it is written (Vayikra 27:20-21) "And if he does not redeem the field, and if he sells the field to another man, it shall not be redeemed again. And the field shall be, when it goes out on the Yovel, holy to the L–rd, as a devoted field; to the Cohanim shall be his holding" — I might think that the same applies to the Levites; it is, therefore, written "a perpetual redemption shall there be for the Levites."

... Teach us oh, teacher: A court which sanctified the month, but not at Eintav with witnesses, is it sanctified? R’ Abahu said in the name of R’ Chiya the great: if a court sanctified the month without witnesses, it is sanctified, as it says “…which you shall designate in their appointed time.” (Leviticus 23:4) This means whether it is with witnesses or without. Whether witnesses saw it or not it is sanctified, as it says ‘which you shall designate.’ And why did the court intercalate a month into the calendar at Eintav? Because this was the meeting place for the court. Therefore on Rosh HaShana which fell out on Shabbat the shofar is not blown anywhere except at Eintav, in the place where the court sat and intercalated the years and months. The Holy One said: Zion is the meeting place for the whole world, as it says “…for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem.” (Isaiah 2:3) Therefore when I redeem Zion and her exiles, as it says “Zion shall be redeemed through justice and her penitent through righteousness,” (Isaiah 1:27) they will come and blow the shofar within her. From where do we learn this? From how the prophet finished his words “Sound a shofar in Zion…” (Yoel 2:15). This is how R’ Tanchuma opened in the name of the House of R’ Aba: “The fairest of branches (nof) , the joy of the entire earth- Mount Zion, by the north side, the city of a great king.” (Psalms 48:3) What does nof mean? A bride (kloninfe). Another explanation. ‘The fairest of branches’ R’ Chanina bar Pappa said: The most beautiful in her branches, like the fig whose roots are in the land, rising up with her branches going out in every direction, she is beautiful. This is why Jerusalem is called the fairest of branches, because in the future she will be so “And it became wider and it wound higher and higher…” (Ezekiel 41:7) Another explanation. ‘The fairest of branches’ R’ Berachia said: The one who is beautiful through the waving (hanafat) of her omer offering. R’ Yitzchak said: The one who is beautiful because in the future she will wave away the nations of the world. R’ Levi said: the fairest of branches (nof) because everyone beautifies her, praises her and waves (manifim) to her. “Tyre, you said, 'I am the perfection of beauty.'” (Ezekiel 27:3) but everyone praises and says ‘how beautiful’ to Jerusalem “Is this the city that was called the perfection of beauty, the joy of all the earth?” (Lamentations 2:15) Another explanation. ‘The fairest of branches’ R’ Levi said: her branches are beautiful through the circling of the altar. Another explanation. ‘The fairest of branches, the joy of the entire earth’ R’ Yochanan said: there was a dome of accounting outside of Jerusalem, and they would take their accounts to do them outside of Jerusalem under that dome outside of the city limits. Within the city they would eat, drink and be joyful. Another explanation. ‘The fairest of branches, the joy of the entire earth’ Through the dew which comes out from there and causes the grains to wave (m’nafef), gives blessing and makes all the land rejoice. ‘The fairest of branches, the joy of the entire earth’ R’ Yonatan of Bet Guvrin went into Jerusalem with merchandise in his hands and no one was around. He said: and this is the joy of the entire earth?! He hadn’t finished saying this before he sold everything that was in his hands. “…Mount Zion, by the north side…” (Psalms 48:3) And is Zion located in the north, isn’t it actually in the south? What is ‘the north side’? That her sacrifices were offered “…on the northern side of the altar…” (Leviticus 1:11) And what does “…the city of a great king…” (Psalms 48:3) mean? The city of the Great King. Another explanation. ‘The fairest of branches, the joy of the entire earth’ R’ Levi said: joy comes from Zion, “…and they shall come to Zion with song, with joy of days of yore shall be upon their heads…” (Isaiah 35:10) The blessing comes from there, “Like the dew of Hermon, that comes down upon the mountains of Zion; for there the Lord commanded the blessing, even life forever.” (Psalms 133:3) The Torah comes from Zion “…from out of Zion comes the Torah…” (Isaiah 2:3) Help comes to Israel out Zion, “Send forth your help from the sanctuary, and support you out of Zion.” (Psalms 20:3) Life comes from Zion, “…for there the Lord commanded the blessing, even life forever.” (Psalms 133:3) Salvation comes from Zion, as it says “Oh that the salvation of Israel were come out of Zion!” (Psalms 14:7) And the shofar blast which will bring near the redemption of Israel comes out of Zion “Blow the shofar in Zion, and sound an alarm in My holy mountain; Let all the inhabitants of the land tremble; For the day of the Lord comes, for it is at hand…” (Yoel 2:15)