Комментарий к Вайикра 25:28

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).

ואם לא מצאו ידו די השיב, "But if he does not have sufficient means to restore it to himself, etc." If G'd observes that the people do not possess the strength to endure all the suffering that is their lot, and the debt they owe is still great, והיה ממכרו עד שנת היובל, "then its sale will extend (only) to the Jubilee year, etc." Here the Torah refers to G'd's timetable, i.e. the ultimate date for the eventual redemption. At that time, ויצא ביובל ושב לאחוזתו, He will come out in the Jubilee year and return to His heritage (rebuild the Temple). Exile will come to an end even if the Israelites will be (G'd forbid) absolute sinners.

He may not redeem it by halves. Because if not, why does the verse write “enough”? Thus it must be telling us that if he has within his means enough to redeem the whole field, he redeems, and if not, [he does] not. Nachalas Yaakov asks: Why does Rashi not say this on the verse “And finds [it] enough to redeem it [himself]” above (verse 26)? Perhaps Rashi thinks that this is more obvious over here, as the verse concludes, “That which he sold remains in the possession of the buyer until the Jubilee year,” and returns nothing to him. This indicates that he may not redeem it by halves. But above it said that if he finds enough to redeem it, he should calculate with the buyer, and one could say that the same applies if he did not have enough to redeem it [all], that he redeems it according to the money he has. And that the verse is speaking of a normal case where he had [money] equal to the whole field. Therefore Rashi delayed his explanation until here.

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).

For the jubileeJubilee releases from its beginning. Erchin 28b. Rashi [there] explains, “At twilight of the [first] evening of the Jubilee year the sabbatical year ends, and at that time both of them release.” [I.e., the sabbatical year releases loans, and the Jubilee year releases sold lands].