## Kiddushin Daf 20b

###### Kiddushin 20b:1
[Kiddushin 20b:1](https://torahapp.org/share/book/Kiddushin/r/20b:1)

– זֶה הַנִּמְכָּר לַעֲבוֹדָה זָרָה עַצְמָהּ.

**William Davidson Edition - English:**
**this is** referring to **one sold for idol worship itself,** i.e., he is forced to sell himself as a slave to work in a temple of idol worship. The *baraita* teaches that it is only due to a person’s sins that he reaches a point where he has to sell himself as a slave. Therefore, one should be stringent with him with regard to his redemption and not allow him to be redeemed easily.


###### Kiddushin 20b:2
[Kiddushin 20b:2](https://torahapp.org/share/book/Kiddushin/r/20b:2)

אֲמַר לֵיהּ: הָתָם, הָא אַהְדְּרֵיהּ קְרָא, דְּתָנֵי דְּבֵי רַבִּי יִשְׁמָעֵאל: הוֹאִיל וְהָלַךְ זֶה וְנַעֲשָׂה כּוֹמֶר לַעֲבוֹדָה זָרָה, אֵימָא: לִידְחֵי אֶבֶן אַחַר הַנּוֹפֵל – תַּלְמוּד לוֹמַר: ״אַחֲרֵי נִמְכַּר גְּאֻלָּה תִּהְיֶה לּוֹ אֶחָד מֵאֶחָיו יִגְאָלֶנּוּ״.

**William Davidson Edition - English:**
Abaye **said to** that Sage: **There, the verse brings him back,** i.e., one must strive to redeem a Jew who has been sold as a slave. **As the school of Rabbi Yishmael taught: Since this** person who sold himself as a slave **has gone and become a priest for idol worship,** one might **say: Let us throw a stone after the fallen,** that is, since he has reached this nadir one should abandon him. Therefore, **the verse states: “After he is sold he shall be redeemed; one of his brothers may redeem him”** (Leviticus 25:48).


###### Kiddushin 20b:3
[Kiddushin 20b:3](https://torahapp.org/share/book/Kiddushin/r/20b:3)

וְאֵימָא: ״גְּאוּלָּה תִּהְיֶה לוֹ״ – כִּי הֵיכִי דְּלָא לִיטַּמַּע בֵּין הַנׇּכְרִים, הָא לְעִנְיַן פִּדְיוֹן נַחְמִיר עֲלֵיהּ, מִדְּרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא!

**William Davidson Edition - English:**
The Gemara further asks: **But** one can **say** as follows: **“He shall be redeemed,”** so that **he will not be assimilated among the gentiles.** But **with regard to the matter of** his **redemption** and freedom, **let us act strictly with him,** as derived **from that** which **Rabbi Yosei, son of Rabbi Ḥanina,** said, that one is sold as a slave due to his sins.


###### Kiddushin 20b:4
[Kiddushin 20b:4](https://torahapp.org/share/book/Kiddushin/r/20b:4)

אָמַר רַב נַחְמָן בַּר יִצְחָק: תְּרֵי קְרָאֵי כְּתִיבִי. כְּתִיב: ״אִם עוֹד רַבּוֹת בַּשָּׁנִים״ וּכְתִיב: ״וְאִם מְעַט נִשְׁאַר בַּשָּׁנִים״. וְכִי יֵשׁ שָׁנִים מְרוּבּוֹת וְיֵשׁ שָׁנִים מוּעָטוֹת? אֶלָּא, נִתְרַבָּה כַּסְפּוֹ – ״מִכֶּסֶף מִקְנָתוֹ״, נִתְמַעֵט כַּסְפּוֹ – ״כְּפִי שָׁנָיו״.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said: Two verses are written** with regard to the redemption of a slave sold to a gentile. **It is written: “If there be yet many of the years,** according to them he shall give back the price of his redemption out of the money that he was bought for” (Leviticus 25:51), **and it is written: “And if there remain but few of the years** until the Jubilee Year, and he shall reckon with him, according to his years” (Leviticus 25:52). **But** how can **there be** both **many years and few years** when, in any case, he will not serve for more than six years? **Rather,** this means that as the **money** of **his** value **increased** with the passage of time, he is redeemed **“out of the money that he was bought for,”** i.e., the price for which he was originally sold, which is the lower sum. And if **his monetary** value **decreased** over time, one determines his value **“according to his years,”** i.e., according to his current value.


###### Kiddushin 20b:5
[Kiddushin 20b:5](https://torahapp.org/share/book/Kiddushin/r/20b:5)

וְאֵימָא הָכִי קָאָמַר: הֵיכָא דַּעֲבַד תְּרֵי וּפֻשׁ לֵיהּ אַרְבַּע – נִיתֵּיב לֵיהּ אַרְבַּע ״מִכֶּסֶף מִקְנָתוֹ״, עֲבַד אַרְבַּע וּפֻשׁו לֵיהּ תַּרְתֵּי – נִיתֵּיב תַּרְתֵּי ״כְּפִי שָׁנָיו״?

**William Davidson Edition - English:**
The Gemara asks: **But** one can **say** that **this is what** the Torah **is saying:** In a case **where he served** for **two** years **and** an additional **four years remain for his** service, as indicated by the phrase “if there be yet many of the years,” **let him give** his redemption money for the **four** years he owes him **“out of the money that he was bought for.”** If **he served four** years **and two years remain for his** service, as is stated “and if there remain but few of the years,” **let him give** his redemption money the value of the **two** years, **“according to his years.”**


###### Kiddushin 20b:6
[Kiddushin 20b:6](https://torahapp.org/share/book/Kiddushin/r/20b:6)

אִם כֵּן, נִכְתּוֹב קְרָא: ״אִם עוֹד רַבּוֹת שָׁנִים״, ״אִם מְעַט נִשְׁאַר שָׁנִים״, מַאי ״בַּשָּׁנִים״ – נִתְרַבָּה כַּסְפּוֹ בַּשָּׁנִים, ״מִכֶּסֶף מִקְנָתוֹ״ – נִתְמַעֵט כַּסְפּוֹ בַּשָּׁנִים ״כְּפִי שָׁנָיו״. אָמַר רַב יוֹסֵף: דַּרְשִׁינְהוּ רַב נַחְמָן בַּר יִצְחָק לְהָנֵי קְרָאֵי כְּסִינַי.

**William Davidson Edition - English:**
The Gemara rejects this suggestion: **If so, let the verse write: If there be yet many years,** and: **If there remain but few years. What** is the meaning of the phrase **“of the years”?** This teaches that if **his monetary** value **increased over the years** of his servitude, he is redeemed **“out of the money that he was bought for,”** which is the lower sum. And if **his monetary** value **decreased over the years** of his servitude, one determines his value **“according to his years.”** Upon hearing this statement, **Rav Yosef said: Rav Naḥman bar Yitzḥak** homiletically **interpreted these verses like Sinai.** His exposition reflects the truth of Torah as it was given at Mount Sinai, as every matter is fully resolved.


###### Kiddushin 20b:7
[Kiddushin 20b:7](https://torahapp.org/share/book/Kiddushin/r/20b:7)

(סִימַן: עֶבֶד, בַּיִת, חֲצָאִין, בַּיִת עֶבֶד, קְרוֹבִים). בְּעָא מִינֵּיהּ רַב הוּנָא בַּר חִינָּנָא מֵרַב שֵׁשֶׁת: עֶבֶד עִבְרִי הַנִּמְכָּר לְנׇכְרִי, נִגְאָל לַחֲצָאִין, אוֹ אֵינוֹ נִגְאָל לַחֲצָאִין?

**William Davidson Edition - English:**
The Gemara records **a mnemonic** device for the upcoming discussions: **Slave, house, partial, house, slave,** and **relatives. Rav Huna bar Ḥinnana raised a dilemma before Rav Sheshet:** With regard to **a Hebrew slave who is sold to a gentile,** can he **be partially redeemed, or can he not be partially redeemed?** Does this slave have the option of paying part of his value and thereby reducing his remaining period of service?


###### Kiddushin 20b:8
[Kiddushin 20b:8](https://torahapp.org/share/book/Kiddushin/r/20b:8)

״גְּאֻלָּתוֹ״ ״גְּאֻלָּתוֹ״ מִשְּׂדֵה אֲחוּזָּה גָּמַר: מָה שְׂדֵה אֲחוּזָּה אֵינוֹ נִגְאָל לַחֲצָאִין – אַף הַאי נָמֵי אֵינוֹ נִגְאָל לַחֲצָאִין, אוֹ דִילְמָא לְקוּלָּא אָמְרִינַן, לְחוּמְרָא לָא אָמְרִינַן?

**William Davidson Edition - English:**
The Gemara analyzes the sides of the dilemma: With regard to a Hebrew slave sold to a gentile, the verse states: “According to his years he shall give back the price of **his redemption [*ge’ullato*]”** (Leviticus 25:52), and the meaning of the term “*ge’ullato*” can be **derived from** the same term stated with regard to the redemption of an ancestral field: “And he becomes rich and finds sufficient means to **redeem it [*ge’ullato*]”** (Leviticus 25:26). Accordingly, **just as an ancestral field cannot be partially redeemed,** but is either fully redeemed or not at all, **so too, this** slave **cannot be partially redeemed. Or perhaps we say** that he cannot be partially redeemed only if that leads **to a leniency,** but **we do not say** that he cannot be redeemed if it leads **to a stringency.**


###### Kiddushin 20b:9
[Kiddushin 20b:9](https://torahapp.org/share/book/Kiddushin/r/20b:9)

אֲמַר לֵיהּ: לָאו אָמְרַתְּ הָתָם: ״נִמְכַּר״ – כּוּלּוֹ וְלֹא חֶצְיוֹ, הָכִי נָמֵי, ״נִגְאָל״ – כּוּלּוֹ וְלֹא חֶצְיוֹ.

**William Davidson Edition - English:**
Rav Sheshet **said to him: Didn’t you say there,** with regard to a thief who is sold to repay what he stole, that the verse: “And he is sold” (Exodus 22:2), teaches that **all of him is sold but not part of him?** If he is worth one thousand, and he owes five hundred for theft, he cannot be sold. **So too,** in the case of one who was sold to a gentile, the phrase **“he is redeemed”** (Leviticus 25:49) means **all of him and not part of him.**


###### Kiddushin 20b:10
[Kiddushin 20b:10](https://torahapp.org/share/book/Kiddushin/r/20b:10)

אָמַר אַבָּיֵי: אִם תִּימְצֵי לוֹמַר נִגְאָל לַחֲצָאִין, מַשְׁכַּחַתְּ לַהּ לְקוּלָּא וּלְחוּמְרָא. לְקוּלָּא: זַבְנֵיהּ בִּמְאָה, יְהַב לֵיהּ חַמְשִׁין, פַּלְגָא דְּדָמֵי, וְאַשְׁבַּח וְקָם עַל מָאתַן, אִי אָמְרַתְּ נִגְאָל לַחֲצָאִין – יָהֵיב לֵיהּ מְאָה וְנָפֵיק, וְאִי אָמְרַתְּ אֵין נִגְאָל לַחֲצָאִין – יָהֵיב לֵיהּ מְאָה וְחַמְשִׁין וְנָפֵיק.

**William Davidson Edition - English:**
**Abaye said: If you say** that **he is partially redeemed, you find** elements **of leniency and stringency.** This ruling can lead **to a leniency** in the following case: A master **purchased** a Hebrew slave **for one hundred** and the redeemer **gives him fifty,** which is **half of his value, and** afterward the slave **increased** in value **and stood at two hundred. If you say** that **he can be partially redeemed** he is already half-redeemed. Consequently, the redeemer **gives him one hundred,** half of his current value, **and** the slave **goes out,** i.e., is redeemed. **And if you say** that **he cannot be partially redeemed,** the redeemer **gives** the owner an additional **one hundred and fifty and** the slave **goes out,** as the initial fifty serves merely as the first payment, and he is now worth two hundred.


###### Kiddushin 20b:11
[Kiddushin 20b:11](https://torahapp.org/share/book/Kiddushin/r/20b:11)

וְהָאָמְרַתְּ נִתְרַבָּה כַּסְפּוֹ – ״מִכֶּסֶף מִקְנָתוֹ״! כְּגוֹן דְּאוֹקִיר וְזָל וְאוֹקִיר.

**William Davidson Edition - English:**
The Gemara asks: **But you said** that if the **money** of **his** value **increased,** one always pays **“out of the money that he was bought for”** (Leviticus 25:51), i.e., one calculates the value of the slave in accordance with his value at the time when he was acquired, even if that is less than his present value. Why, then, should one have to pay the full two hundred? The Gemara answers: This is referring to a case **where** he initially, before being sold, **increased in value,** was then sold for two hundred, **and** afterward **decreased** in value to one hundred, **and** subsequently he again **increased in value** so that he was worth the same amount as he was originally. In this case, his value of two hundred remains determinative.


###### Kiddushin 20b:12
[Kiddushin 20b:12](https://torahapp.org/share/book/Kiddushin/r/20b:12)

מַשְׁכַּחַתְּ לַהּ לְחוּמְרָא: זַבְנֵיהּ בְּמָאתַן, יְהַיב מְאָה, פַּלְגֵי דִּדְמֵי, וְאִיכְּסִף וְקָם עַל מְאָה, אִי אָמְרַתְּ נִגְאָל לַחֲצָאִין – יָהֵיב לֵיהּ חַמְשִׁין וְנָפֵיק, וְאִי אָמְרַתְּ אֵין נִגְאָל לַחֲצָאִין – הָנָךְ מְאָה פִּקָּדוֹן נִינְהוּ גַּבֵּיהּ, יָהֵיב לְהוּ נִיהֲלֵיהּ וְנָפֵיק.

**William Davidson Edition - English:**
Abaye proceeds to describe how **you find** a case that leads **to a stringency.** A master **purchased** a Hebrew slave **for two hundred** and the redeemer **gave one hundred,** which is **half of his value, and** the slave **decreased** in value **and stood at** a value of **one hundred. If you say** that **he can be partially redeemed,** the redeemer **gives fifty and** the slave **goes out,** i.e., is redeemed. **And if you say** that **he cannot be partially redeemed, these one hundred are a deposit with him.** Therefore, the redeemer **gives it to him** at the time of the redemption **and** the slave **goes out.** There is no reason to pay him more money, as he is now worth one hundred.


###### Kiddushin 20b:13
[Kiddushin 20b:13](https://torahapp.org/share/book/Kiddushin/r/20b:13)

בְּעָא מִינֵּיהּ רַב הוּנָא בַּר חִינָּנָא מֵרַב שֵׁשֶׁת: הַמּוֹכֵר בַּיִת בְּבָתֵּי עָרֵי חוֹמָה, נִגְאָל לַחֲצָאִין, אוֹ אֵינוֹ נִגְאָל לַחֲצָאִין? ״גְּאֻלָּתוֹ״ ״גְּאֻלָּתוֹ״ מִשְּׂדֵה אֲחוּזָּה גָּמַר: מָה שְׂדֵה אֲחוּזָּה אֵינָהּ נִגְאֶלֶת לַחֲצָאִין – אַף הַאי נָמֵי אֵינוֹ נִגְאָל לַחֲצָאִין,

**William Davidson Edition - English:**
**Rav Huna bar Ḥinnana raised a dilemma before Rav Sheshet** with regard to a similar topic: In the case of **one who sells a house from among the houses of walled cities,** which can be redeemed only during the first year after the sale, can it **be partially redeemed, or can it not be partially redeemed?** The Gemara explains the sides of the dilemma: Does he **derive** the verbal analogy of **“*ge’ullato*”** (Leviticus 25:29) and **“*ge’ullato*”** (Leviticus 25:26) **from** the case of **an ancestral field** and say that **just as ancestral land cannot be partially redeemed, so too, this** house **cannot be partially redeemed?**


###### Kiddushin 20b:14
[Kiddushin 20b:14](https://torahapp.org/share/book/Kiddushin/r/20b:14)

אוֹ דִילְמָא: הֵיכָא דְּגַלִּי – גַּלִּי, הֵיכָא דְּלָא גַּלִּי – לָא גַּלִּי?

**William Davidson Edition - English:**
**Or perhaps** one should say: In a case **where** the verse explicitly **revealed** that it cannot be redeemed partially, as it does in the context of an ancestral field, **it revealed** it. With regard to one who redeems an ancestral field, it is written: “And he becomes rich and finds sufficient means to redeem it” (Leviticus 25:26), indicating that he has enough money to redeem the whole field, not part of it. By contrast, in a case **where** the Torah **did not reveal** that it cannot be redeemed, **it did not reveal** it, and therefore a house from a walled city can be partially redeemed, as the verse does not state this condition in that context.


###### Kiddushin 20b:15
[Kiddushin 20b:15](https://torahapp.org/share/book/Kiddushin/r/20b:15)

אֲמַר לֵיהּ: מִמִּדְרָשׁוֹ שֶׁל רַבִּי שִׁמְעוֹן נִשְׁמַע, שֶׁלֹּוֶה וְגוֹאֵל וְגוֹאֵל לַחֲצָאִין, דְּתַנְיָא: ״אִם גָּאֹל יִגְאַל״ – מְלַמֵּד שֶׁלֹּוֶה וְגוֹאֵל וְגוֹאֵל לַחֲצָאִין.

**William Davidson Edition - English:**
Rav Sheshet **said to him: From Rabbi Shimon’s interpretation one learns that** with regard to houses in walled cities, **one can borrow** money **and redeem** them, **and** similarly that one **can partially redeem** them. **As it is taught** in a *baraita* with regard to a verse that describes one who consecrates his field: **“And if he will redeem [*ga’ol yigal*]** the field” (Leviticus 27:19). The repetition of the verb **teaches that one can borrow** money **and redeem** houses in walled cities **and** that **one can** also **partially redeem** them.


###### Kiddushin 20b:16
[Kiddushin 20b:16](https://torahapp.org/share/book/Kiddushin/r/20b:16)

אָמַר רַבִּי שִׁמְעוֹן: מָה טַעַם, לְפִי שֶׁמָּצִינוּ בְּמוֹכֵר שְׂדֵה אֲחוּזָּה שֶׁיִּפָּה כֹּחוֹ, שֶׁאִם הִגִּיעַ יוֹבֵל וְלֹא נִגְאֲלָה – חוֹזֶרֶת לִבְעָלֶיהָ בַּיּוֹבֵל, הוֹרַע כֹּחוֹ – שֶׁאֵינוֹ לֹוֶה וְגוֹאֵל וְגוֹאֵל לַחֲצָאִין.

**William Davidson Edition - English:**
**Rabbi Shimon said: What is the reason** for this *halakha*? This is **because we find with regard to one who sells his ancestral field that his power is enhanced, as, if the Jubilee** Year **arrives and it is not redeemed,** the ancestral field **returns to its owners in the Jubilee** Year without them having to pay for it. Therefore, **the power** of the seller **is diminished in** that **he cannot borrow** money **and redeem** the field but must have the money to do so on his own, **and** he cannot **partially redeem** it.


###### Kiddushin 20b:17
[Kiddushin 20b:17](https://torahapp.org/share/book/Kiddushin/r/20b:17)

מַקְדִּישׁ, שֶׁהוֹרַע כֹּחוֹ, שֶׁאִם הִגִּיעַ יוֹבֵל וְלֹא נִגְאֲלָה – יוֹצְאָה לְכֹהֲנִים בַּיּוֹבֵל, יִפָּה כֹּחוֹ – שֶׁלֹּוֶה וְגוֹאֵל וְגוֹאֵל לַחֲצָאִין.

**William Davidson Edition - English:**
By contrast, if **one consecrates** his field **his power is diminished, as, if the Jubilee** Year **arrives and he did not redeem it** in the meantime, and the Temple treasurer sold it to someone else, the ancestral field **goes out** and becomes the property **of the priests in the Jubilee** Year and does not return to its original owners. Consequently, in order to offset this stringency **his power is enhanced** in **that he may borrow** money **and redeem** the field, **and partially redeem** it.


###### Kiddushin 20b:18
[Kiddushin 20b:18](https://torahapp.org/share/book/Kiddushin/r/20b:18)

הַאי מוֹכֵר בַּיִת בְּבָתֵּי עָרֵי חוֹמָה נָמֵי, הוֹאִיל וְהוֹרַע כֹּחוֹ, שֶׁאִם מָלְאָה לוֹ שָׁנָה תְּמִימָה וְלֹא נִגְאֲלָה נֶחְלָט – יִפָּה כֹּחוֹ, שֶׁלֹּוֶה וְגוֹאֵל וְגוֹאֵל לַחֲצָאִין.

**William Davidson Edition - English:**
According to this explanation, with regard to **this one who sells a house from among the houses of walled cities, since his power is also diminished, as, if a full year passes and** the house **has not been redeemed** it remains the **permanent** property of the buyer, in order to offset this stringency, **his power** should be **enhanced in** that **he may borrow** money **and redeem** the house, **and partially redeem** it.


###### Kiddushin 20b:19
[Kiddushin 20b:19](https://torahapp.org/share/book/Kiddushin/r/20b:19)

אֵיתִיבֵיהּ: ״אִם גָּאֹל יִגְאַל״ – מְלַמֵּד שֶׁלֹּוֶה וְגוֹאֵל וְגוֹאֵל לַחֲצָאִין.

**William Davidson Edition - English:**
Rava bar Ḥinnana **raised an objection to** this opinion from a *baraita*. The verse states with regard to one who consecrates his field: **“And if he will redeem [*ga’ol yigal*]** the field” (Leviticus 27:19). This **teaches that he may borrow** money **and redeem** it, **and partially redeem** it.


###### Kiddushin 20b:20
[Kiddushin 20b:20](https://torahapp.org/share/book/Kiddushin/r/20b:20)

שֶׁיָּכוֹל, וַהֲלֹא דִּין הוּא: וּמָה מוֹכֵר שְׂדֵה אֲחוּזָּה שֶׁיִּפָּה כֹּחוֹ, שֶׁאִם הִגִּיעַ יוֹבֵל וְלֹא נִגְאֲלָה חוֹזֶרֶת לִבְעָלֶיהָ בַּיּוֹבֵל – הוֹרַע כֹּחוֹ, שֶׁאֵין לֹוֶה וְגוֹאֵל וְגוֹאֵל לַחֲצָאִין, מַקְדִּישׁ, שֶׁהוֹרַע כֹּחוֹ, שֶׁאִם הִגִּיעַ יוֹבֵל וְלֹא נִגְאֲלָה יוֹצְאָה לְכֹהֲנִים בַּיּוֹבֵל – אֵינוֹ דִּין שֶׁהוֹרַע כֹּחוֹ שֶׁאֵין לֹוֶה וְגוֹאֵל וְגוֹאֵל לַחֲצָאִין?

**William Davidson Edition - English:**
The *baraita* continues: **As** one **might** have thought: Could this **not** be derived through an *a fortiori* **inference: Just as** with regard to **one who sells an ancestral field that his power is enhanced, as if the Jubilee** Year **arrives and it is not redeemed, it returns to its owners in the Jubilee** Year, and yet **his power is diminished** in **that he cannot borrow** money **and redeem** the field **and** he cannot **partially redeem** it; with regard to **one who consecrates** a field, where **his power is diminished, for if the Jubilee** Year **arrives and it was not redeemed it goes out to the priests in the Jubilee** Year, **is it not logical that his power is diminished** in **that he cannot borrow** money **and redeem** the field **and** he cannot **partially redeem** it?


###### Kiddushin 20b:21
[Kiddushin 20b:21](https://torahapp.org/share/book/Kiddushin/r/20b:21)

מָה לְמוֹכֵר שְׂדֵה אֲחוּזָּה, שֶׁכֵּן הוֹרַע כֹּחוֹ לִיגָּאֵל מִיָּד, תֹּאמַר בְּמַקְדִּישׁ שֶׁיִּפָּה כֹּחוֹ לִיגָּאֵל מִיָּד.

**William Davidson Edition - English:**
The *baraita* raises a difficulty against this *a fortiori* inference: **What** is unique **about** one who **sells his ancestral field** is that **his power is diminished with regard to redeeming** it **immediately,** as he cannot redeem his field right away but must wait at least two years. Shall **you say** that the same *halakhot* apply **with regard to one who consecrates** his field, **as his power is enhanced with regard to redeeming** it **immediately?** One who has consecrated his field can redeem it as soon as he has the money to do so. If so, the *a fortiori* inference is not valid.


###### Kiddushin 20b:22
[Kiddushin 20b:22](https://torahapp.org/share/book/Kiddushin/r/20b:22)

מוֹכֵר בַּיִת בְּבָתֵּי עָרֵי חוֹמָה יוֹכִיחַ, שֶׁיִּפָּה כֹּחוֹ לִיגָּאֵל מִיָּד וְאֵין לֹוֶה וְגוֹאֵל וְגוֹאֵל לַחֲצָאִין! לָא קַשְׁיָא:

**William Davidson Edition - English:**
The *baraita* responds: The case of one who **sells a house from among** the **houses of walled cities can prove** otherwise, **as his power is enhanced with regard to redeeming** it **immediately,** and yet **he cannot borrow** money **and redeem** the house **and** he cannot **partially redeem** it. In any case, with regard to the issue at hand, the *baraita* indicates the opposite of the previous conclusion: One who sells a house in a walled city cannot partially redeem it. Rav Sheshet answers: This is **not difficult.**