All [people] can make a temurah, both men and women. [This is] not [to say] that one is permitted to perform a temurah act, rather, that if he did perform a temurah act, it is effective, and he receives forty [lashes].  Kohanim can make a temurah with [offer- ings] of their own, and Yisraelim can make a temurah with [offerings] of their own. [However,] Kohanim cannot make a temurah with a chatas, with an asham, or with a bechor. R’ Yochanan ben Nuri said: But why can [the Kohen] not make a temurah with a bechor? R’ Akiva said to him: A chatas and an asham [are] gifts to the Kohen, and a bechor [is] a gift to the Kohen; just like [the Kohen] cannot make a temurah with a chatas or an asham, so too he should not [be able to] make a temurah with a bechor. R’ Yochanan ben Nuri said to [R’ Akiva]: What [difference does it make] to me that [the Kohen] cannot make a temu- rah with a chatas or asham, in which [the Kohanim] receive no rights during [the animal’s] lifetime; will you say [the same] with regard to a bechor, in which [the Kohanim] do receive rights during its lifetime? R’ Akiva said to him: But it has already been stated: then it and its substitute shall be holy. Where did sanctity devolve upon [the original sacrifice]? In the owner’s house; so too, a temurah [act is effective only when the original offering] is in the owner’s house.

A person can declare cherem his consecrated animals, be they kodshei kodashim or kodashim kalim. If it is a neder, he gives the worth [of the animal]; if it is a nedavah, he gives its benefit to him. [If one had said,] ‘This ox shall be an olah offering,’ we evaluate how much a person would be willing to give for this ox to offer it as an olah offering that he is not obligated [to bring]. A bechor — whether it is unblemished or blemished, one may declare it cherem. How do they redeem it? The redeemers evaluate how much a person would be willing to give for this bechor, that it be given to his daughter’s son, or his sister’s son. R’ Yishmael says: One verse states, you shall consecrate, while another verse states that one may not consecrate. It is impossible to say consecrate, for it is already stated that one may not consecrate. It is [similarly] impossible to say not to consecrate, for it has already been stated, consecrate. [Therefore,] you must now say: You may consecrate it as a consecration of assessment, but you cannot consecrate it as a consecration to the Altar.

One who sells his field at a time that the Yovel is in force is not permitted to redeem [it] before two years, as it says: According to the crop-years shall he sell to you (Lev. 25:15). [If] it was a year of wind-blast, or yellowing, or [if it was] a Shemittah year, it is not included for him in the count. [If] he plowed it, or let it lie fallow, it is included for him in the count. R’ Elazar says: [If] he sold it to him before Rosh Hashanah, when it was full of produce, he may garner from it three crops in two years.

[If] he sold it to the first one for a maneh, and the first one [then] sold it to a second one for two hundred [zuz], he reckons only with the first one; as it says: To the man to whom he had sold it (Lev. 25:27). [If] he sold it to the first one for two hundred [zuz], and the first one sold it to the second one for a maneh, he reckons only with the latter; as it says: To the man — that is, to the man occupying it. He may not sell a distant [field] in order to redeem one nearby, [or] a poor one in order to redeem a good one. He may not borrow in order to redeem [it], nor may he redeem [it] by halves. But in the case of the Temple treasury, all of them are permitted. This is the stringency of the common [man] over the Temple.

[If] one sells a house of the houses of walled cities, he may redeem [it] immediately, and he may redeem [it] all twelve months. This is like a kind of interest, but it is not interest. Should the seller die, his son may redeem [it]. Should the buyer die, he may redeem [it] from his son. He counts the year for it only from the time he sold [it] to him; as it says: Until a full year has elapsed for him (Lev. 25:30). When [Scripture] says: full, [it comes] to include the intercalary month. Rabbi says: He must give him a year and its intercalary [days].

[If] the [final] day of the twelve months arrived and it was not redeemed, it would become permanently his. [This applies] both to the buyer and the recipient of a gift; as it says: In perpetuity (Lev. 25:30). Originally, he would hide on the [final] day of the twelve months so that it should become permanently his. Hillel the Elder enacted that he should deposit his money in the chamber, and break [down] the door and enter. Whenever the other one so desires, he may come and take his money.

Whatever is within the wall is [treated] according to [the law of] the houses of walled cities, with the exception of the fields. R’ Meir says: Even the fields. A house built into the [city] wall — R’ Yehudah says: It is not [treated] according to [the law of] the houses of walled cities. R’ Shimon says: The outer wall is its [city] wall.

A city whose roofs constitute its wall, or one that was not surrounded by a wall from the time of Joshua the son of Nun, is not [treated] according to [the law of] the houses of walled cities. These are the houses of walled cities: Three courtyards consisting of two houses each, surrounded by a wall since the days of Joshua the son of Nun; for example, Old Katzra of Tzipporim, Chakra of Gush Chalav, Old Yodphas, Gamla, Gedod, Chadid, Ono, and Jerusalem; and the same for all that are like them.

The houses of the open towns are accorded the advantages of the houses of walled cities, and the advantages of fields: They may be redeemed immediately, and they may be redeemed for the entire twelve months like houses; and they go out in Yovel, and with the deduction of money, like fields. These are the houses of open towns: Two courtyards consisting of two houses each, even if they are surrounded by a wall from the time of Joshua the son of Nun, are judged as houses of open towns.

[If] a Yisrael inherited from his maternal grandfather, a Levi, he does not redeem according to this order. And so, too, [if] a Levi inherited from his maternal grandfather, a Yisrael, he does not redeem according to this order. As it says (Lev. 25:33): For the houses of the cities of the Leviim — unless he is [both] a Levi and in the cities of the Leviim; [these are] the words of Rabbi. The Sages, however, say: These matters were stated only concerning the cities of the Leviim. We may not make a field into a clearing, nor a clearing into a field, nor a clearing into a city, nor a city into a clearing. R’ Eliezer said: To what does this apply? To the cities of the Leviim. But in cities belonging to Yisraelim we may make a field into a clearing, but not a clearing into a field; [and we may make] a clearing into a city, but not a city into a clearing; lest they destroy the cities of Yisrael. The Kohanim and the Leviim may sell at any time, and redeem at any time; as it says (Lev. 25:32): The Leviim shall have an eternal [right of] redemption.