If one consecrated his field at a time when the [law of the] Jubilee was no longer observed, they say to him: “You open [the bidding]!” because the owner must pay an added fifth, whereas others do not pay an additional fifth. It happened that one consecrated his field because it was bad. They said to him: “You open the bidding.” He said: “I will acquire it for an issar.” Rabbi Yose said: he did say that, but rather “for an egg,” because consecrated objects may be redeemed by either money or money's equivalent. He [the Temple treasurer] said to him: It’s yours. It turns out he lost an issar and the field was his again.

If one said: I will acquire it for ten selas, and another, [for] twenty, and another for thirty, and another for forty, and another for fifty, If he [that bid] fifty reneged, they take pledges from his property up to ten selas. If he [that bid] forty reneged, they take pledges from his property up to ten selas. If he [that bid] thirty reneged, they take pledges from his property up to ten selas. If he that bid twenty reneged they take pledges from his property up to ten selas. If he that bid ten reneged they sell [the field] for what it is worth, and collect what remains from him who bid ten. If the owner bid twenty and any other man bid twenty, then the owner comes first, because he must add one fifth.

If one said I will acquire it for twenty-one selas, then the owners must pay twenty-six. [If one said] Twenty-two, the owners must pay twenty-seven. Twenty-three, the owners must pay twenty-eight. Twenty-four, the owners must pay twenty-nine. Twenty-five, the owners must pay thirty, For they need not add one fifth to what the other bids more. If one said: I will acquire it for twenty-six, if the owners want to pay thirty-one and an extra denar, the owner comes first. And if not, we say to the other: It has become yours.

A man may proscribe [part] of his flock or of his herd, of his Canaanite slaves or female slaves or of his field of possession. But if he proscribed all of them, they are not considered [validly] proscribed, the words of Rabbi Eliezer. Rabbi Elazar ben Azaryah said: just as when it comes to the Highest One, one is not permitted to proscribe all of his possessions, how much more so should one be careful with his property.

If one proscribes his son or his daughter, or his Hebrew slave or female slave, or the field which he acquired by purchase, they are not considered [validly] proscribed, for one can proscribe something that does not belong to him. Priests and Levites cannot proscribe [their belongings], the words of Rabbi Judah. Rabbi Shimon says: the priests cannot proscribe, because things proscribed belong to them. But Levites can proscribe, because things proscribed do not belong to them. Rabbi says: the words of Rabbi Judah seem acceptable in cases of immovable property as it is said: “For that is their perpetual possession,” (Leviticus 25:34) and the words of Rabbi Shimon seem acceptable in cases of movable property, since things proscribed do not fall to them.

Things proscribed for [the use of] the priests cannot be redeemed but are to be given to the priests. Rabbi Judah ben Batera says: things proscribed without specification fall to [the fund for] Temple repairs, as it was said: “Every proscribed thing is most holy to the Lord” (Leviticus 27:25). But the sages say: things proscribed without specification go to the priests, as it is said: “As a field proscribed: its possession belongs to the priest” (Leviticus 27:21). If so, why is it said: “Every proscribed thing is most holy to the Lord”? This teaches that it applies to most holy and less holy things.

A man may proscribe his holy things, whether they are most holy things or less holy things. If [they had been] consecrated as a vow, he must give their value, if as a freewill-offering, he must give what it is worth to him. [If he said:] “Let this ox be an olah,” one estimates how much a man would pay for the ox to offer it as an olah, which he was not obliged [to offer]. A first-born, whether unblemished or blemished, may be proscribed. How can it be redeemed? They estimate what a man would give for this first-born in order to give it to the son of his daughter or to the son of his sister. Rabbi Ishmael says: one verse says, [All first-born males] you shall sanctify,” (Deuteronomy 15:19) and another verse says: [“The first-borns among beasts] no man shall sanctify it” (Leviticus 27:26). It is impossible to say: “You shall sanctify,” since it was said already: “No man shall sanctify,” and it is impossible to say: “No man shall sanctify,” since it is also said: “You shall sanctify”? Therefore resolve [thus]: you may sanctify it by consecrating its value [to the owner], but you may not sanctify it by consecrating it to the altar.