The appraised [property] of orphans [is pro-claimed for sale for] thirty days, and the appraised [property] of the Temple [for] sixty days; and they proclaim [it for sale] in the morning and in the evening. [If] one consecrated his property, and he was liable for his wife’s kesubah, R’ Eliezer says: When he divorces her, he must vow not to derive any benefit from her. R’ Yehoshua says: He need not [vow]. In a similar vein, Rabban Shimon ben Gamliel said: Also, [if there is] a guarantor to a woman’s kesubah, and her husband was divorcing her, he must vow not to derive any benefit from her, lest he conspire against this one’s property and take back his wife.

[If] one consecrated his property, and he was liable for [his] wife’s kesubah or [a debt to] a creditor, the wife cannot collect her kesubah from Temple property, nor can the creditor collect his debt [from it]. Rather, the one who redeems it, redeems it on the condition of giving the wife her kesubah or the creditor his debt. [If] one consecrated [property worth] ninety manehs, and his debt was one hundred manehs, he adds another dinar and he redeems this property with it, on the condition of giving the wife her kesubah or the creditor his debt.

Although they said: We secure payment from those obligated for erech-vows, we allow him food [for] thirty days, clothing [for] twelve months, a bed [made up] with bedding, shoes, and tefillin; for himself, but not for his wife or for his children. If he was a craftsman, we allow him two tools of each kind: a carpenter is given two planes and two saws. R’ Eliezer says: If he was a plowman, they give him his yoke of oxen; a donkey driver, they give him his donkey.

[If] he had many of one kind and few of another kind, we do not tell him to sell some of the many and to buy for himself some of the few; rather, we give him two kinds of the many and whatever he has of the few. [If] one consecrates his property, they assess for him his tefillin.

Whether one consecrates his property, or one vows his own erech — he has nothing of his wife’s clothing, or of his children’s clothing, or of the dyed [garments] that he dyed for them, or of the new shoes that he bought for them. Although they said: Slaves are sold with their garments to enhance their value, for if clothing is purchased for him for thirty dinars, his value increases a maneh; and so it is with a cow, if they hold it until the market day, its value increases; and so it is with a pearl, if they bring it up to the large city, its value increases — the Temple treasury has only its place and its time.

One does not consecrate [ancestral land] less than two years before the Yovel, nor does one redeem [it] less than a year after the Yovel. We do not reckon months in [respect to] the Temple treasury; but the Temple treasury reckons months. [If] one consecrates his field at the time of Yovel, he gives for [an area in which] a chomer of barley may be sown fifty silver shekels. [If] there were clefts ten tefachim deep there, or rocks ten tefachim high, they are not measured with it; [if they are] less than that, they are measured with it. [If] he consecrated it two or three years before the Yovel, he gives a sela and pundyon per year. If he said, ‘I will give the amount for each year in [that] year,’ we pay him no heed, but he must give it all at once.

[This applies to] both the owner and any [other] person. What is the difference between the owner and any [other] person? Only that the owner gives an [additional] fifth, whereas any [other] person does not give a fifth.

[If] he consecrated it and redeemed it, it does not go out of his possession at Yovel. [If] his son redeemed it, it goes out to his father at Yovel. [If] another [person] redeemed it, or one of the kinsmen, and he redeemed it from his possession, it does not go out of his possession at Yovel. [If] one of the Kohanim redeemed it, and it is [still] in his possession, he should not say, ‘Since it goes out to the Kohanim at Yovel, and it is [already] in my possession, it is mine;’ rather, it goes out to all his fellow Kohanim.

[If] the Yovel arrived and it was not redeemed, the Kohanim enter it and pay its worth; [these are] the words of R’ Yehudah. R’ Shimon says: They enter but do not pay. R’ Eliezer says: They neither enter nor pay; rather, it is known as ‘an abandoned field’ until the second Yovel. [If] the second Yovel arrives and it was [still] not redeemed, it is known as ‘a twice-abandoned field’ until the third Yovel. The Kohanim never enter it until another person redeems it.

[If] one buys a field from his father — [if] his father died and he then consecrated it, it is like an ancestral field; [if] he consecrated it, and then his father died, it is like an acquired field; [these are] the words of R’ Meir. R’ Yehudah and R’ Shimon, however, say: [It is] like an ancestral field; as it says (Lev. 27:22): But if it is the field of his acquisition, which is not of the fields of his ancestral holding — [it must be] a field that does not stand to become the field of [his] ancestral holding. That excludes this [field], which stands to become the field of [his] ancestral holding. An acquired field does not go out to the Kohanim at Yovel, because a person cannot consecrate something that is not his. Kohanim and Leviim may always consecrate and may always redeem, both before Yovel and after Yovel.

One who consecrates his field at a time when the Yovel is not in force, they say to him, ‘You bid first;’ for the owner gives a fifth, whereas any other person does not give a fifth. [There was] a story of a person who consecrated his field because of its poor quality. They said to him: ‘You bid first,’ [and] he said, ‘It is mine for an issar.’ R’ Yose said: This one said nothing other than, ‘for an egg;’ for consecrated property may be redeemed with money or with something worth money. He said to him, ‘It is yours!’ Thus, he was found to have lost an issar, and his field was still his.