[If] one said, ‘It is mine for ten selaim,’ and one said, ‘for twenty,’ and one said, ‘for thirty,’ and one said, ‘for forty,’ and one said, ‘for fifty’ — [if] the one who [bid] fifty retracted, they secure from his property up to ten [selaim]. [If] the one who [bid] forty retracted, they secure from his property up to ten [selaim]. [If] the one who [bid] thirty retracted, they secure from his property up to ten [selaim]. [If] the one who [bid] twenty retracted, they secure from his property up to ten [selaim]. [If] the one who [bid] ten retracted, they sell it for its worth, and collect the balance from the one who bid ten [selaim]. [If] the owner says, ‘for twenty,’ and others say, ‘for twenty,’ the owner is given preference, because he adds a fifth.

[If] one said, ‘It is mine for twenty-one’ — the owner must give twenty-six; ‘for twenty-two’ — the owner must give twenty-seven; ‘for twenty-three’ — the owner must give twenty-eight; ‘for twenty-four’ — the owner must give twenty-nine; ‘for twenty-five’ — the owner must give thirty; for we do not add a fifth to the increment from this one’s [bid]. [If] one said, ‘It is mine for twenty-six’ — if the owner wished to give thirtyone and a dinar, the owner is given preference; and if not, they say, ‘It is yours.’

A person may declare cherem part of his flock or his cattle, some of his male and female Canaanite slaves, or part of his ancestral land; but if he declared all of them to be cherem, they do not become cherem; [these are] the words of R’ Elazar. R’ Elazar ben Azaryah said: If one may not declare all his property cherem to the Most High, how much more so must a person spare his property!

[If] someone declares cherem his son or daughter, his Hebrew manservant or maidservant, and his acquired land, they do not become cherem, because a person cannot render cherem something that is not his. Kohanim and Leviim cannot declare a cherem; [these are] the words of R’ Yehudah. R’ Shimon says: Kohanim cannot declare a cherem, because the charamim belong to them; [however,] Leviim can declare a cherem, because the charamim do not belong to them. Rabbi said: The view of R’ Yehudah is indicated with respect to real property, as it says (Lev. 25:34): For it is an eternal holding for them; and the view of R’ Shimon with respect to movable property, inasmuch as the charamim do not belong to them.

The charamim dedicated to the Kohanim are not redeemable, but are given to the Kohanim. R’ Yehudah ben Beseira says: Unspecified charamim are for the repairs of the Temple, as it says (Lev. 27:28): Any cherem is most holy to HASHEM. But the Sages say: Unspecified charamim are for the Kohanim, as it says (Lev. 27:21): Like the cherem field; his ancestral holding shall go to the Kohen. If so, why does it say, Any cherem is most holy to HASHEM? [To teach] that it takes effect for kodshei kodashim and kodashim kalim.

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.