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1) (Vayikra 27:14) "then the Cohein shall valuate it, good or bad": Consecrations are not redeemed by approximation. "As the Cohein valuates it, so shall it stand": If the owner says (I redeem it) for twenty, and another: for twenty, the owner takes precedence, for he adds a fifth. If one said: It is mine for twenty-one, the owner gives twenty-six; (If he said) twenty-two, the owner gives twenty-seven; twenty-three, the owner gives twenty-eight; twenty-four, the owner gives twenty-nine; twenty-five, the owner gives thirty, for a fifth is not added to the other's "raising…

Sifra, Bechukotai, Chapter 10 1-2

ואם גאל יגאלנה BUT IF HE WILL AT ALL REDEEM IT [THEN HE SHALL ADD A FIFTH …] — In respect to the owner Scripture is more stringent by requiring him to pay an additional fifth. And similarly in the case of one who dedicates a house to the Sanctuary (vv. 14, 15) and so, too, in the case of one who dedicates his field (v. 19), and similarly in the case of redeeming מעשר שני, “the Second Tithe”, the owner must add a fifth to their real value when redeeming them; but no other person has to do this (Sifra, Bechukotai, Chapter 10 7; Arakhin 25a).

Rashi on Leviticus 27:13:1

Rav Yosef said: The dispute mentioned in this baraita should be understood differently. Both tanna’im in the baraita accept the opinion of Rabbi Yosei HaGelili, which states that one may derive benefit from leavened bread during Passover, and thus, in principle, one should be permitted to derive benefit from this consecrated leavened bread. Yet, unlike non-sacred leavened bread, which one may sell to gentiles or feed to dogs, it is prohibited to use consecrated leavened bread in this way…

Pesachim 29a:12

5) "then the beast shall be stood before the Cohein": A beast can be redeemed, but birds, wood, frankincense, and serving vessels (which became defiled) cannot be redeemed. 6) (Vayikra 27:12) ("And the Cohein shall valuate it, good or bad. As the Cohein valuates it for you, so shall it be.") "And the Cohein shall valuate it, good or bad.": Consecrated animals are not redeemed by approximation, (but there must be an exact estimate). "As the Cohein valuates it for you, so shall it be": If one said: I will take it for ten selaim; another: for twenty; another: for thirty; another: for forty…

Sifra, Bechukotai, Section 4 5-6

Know! there are twenty-four types of redemption, because there are twenty-four courts. Paralleling each and every court is a specific redemption to mitigate the judgment found there. Therefore, it sometimes happens that the redemption performed proves ineffective. For not everyone knows all the twenty-four redemptions. And even if someone knows them, he does not perform them all. Therefore, if he does not perform the specific redemption for a particular judgment, this causes it to be ineffective…

Likutei Moharan 215:1:1-4

When thou takest the sum of the children of Israel … then shall they give every man a ransom (Exod. 30:12). When Moses heard this, he said: Skin for skin, yea, all that a man hath he will give for his life (Job 2:4). R. Judah the son of Ilai stated: When Moses heard this he began to reflect upon it, and said to himself: Since we find that the soul of a man may be redeemed with a talent of silver, as is said: Then shall thy life be for his life, or else thou shall pay a talent of silver (I Kings 20:39), let each Israelite give a talent of silver. R…

Midrash Tanchuma, Ki Tisa 11:1-3

That last proof was also taught in a baraita. Rabbi Natan says: From where do we know that the Holy One, Blessed be He, does not despise the prayer of the masses? As it is stated: “Behold, God does not despise the mighty,” and it is written: “He has redeemed my soul in peace so that none came upon me; for there were many with me.” Rabbi Natan interprets this not as David speaking about himself, but as God speaking to Israel. The Holy One, Blessed be He, says: Anyone who engages in Torah study…

Ulla said: Jerusalem will be redeemed only through righteousness, as it is stated: “Zion will be redeemed with justice and those who return to her with righteousness” (Isaiah 1:27).

ואם כל בהמה טמאה AND IF IT BE ANY בהמה טמאה — Scripture is really speaking here not of an “unclean" but of a blemished animal which ,is just on this account, unclean (i. e. unfit) for sacrificing, and Scripture is telling you that sacred animals which have no blemish cannot again become non-holy (more lit., go forth from the category of holy animals to that of non-holy animals) through redemption except if they become blemished (Temurah 32b; Sifra, Bechukotai, Section 4 1).

Rashi on Leviticus 27:11:1

MISHNA: If one sees his property in danger of being destroyed, and takes a vow stating, for example: These saplings are like an offering if they are not cut down, or: This garment is like an offering if it is not burned, these items are consecrated if the saplings remain standing or if the garment is not burned. In addition, they are subject to the possibility of redemption just as other items consecrated for maintenance of the Temple may be redeemed…

Nedarim 28a:14-28b:5

The mishna adds a principle: With regard to all animals whose sacrifice on the altar is prohibited, sacrifice of their offspring is permitted. Rabbi Eliezer says: The offspring of an animal with a wound that will cause it to die within twelve months [tereifa]shall not be sacrificed on the altar. Rabbi Ḥanina ben Antigonus says: A kosher animal that suckled from a tereifa is disqualified from sacrifice on the altar. With regard to all sacrificial animals that became tereifot…

The Gemara cites another derivation connected to child-rearing: “Therefore, so says the Lord to the house of Jacob, who redeemed Abraham; Jacob shall not now be ashamed, neither shall his face now wax pale” (Isaiah 29:22). But where have we found any indication about Jacob that he redeemed Abraham? Rav Yehuda says: It means that he redeemed him from the suffering of raising children, in that Abraham did not have twelve tribes and the resultant hardships involved in raising them, as Jacob did, as Jacob assumed the burden of raising the tribes of Israel…

Sanhedrin 19b:18

A man has three friends || in his lifetime, and they are: his sons and his household, his money, and his good deeds. At the hour of a man's departure from the world he gathers his sons and his household, and he says to them: I beg of you to come and save me from the judgment of this evil death. They answer him, saying to him: Hast thou not heard that there is no one who can prevail over the day of death? and is it not written thus, "None of them can by any means redeem his brother" (Ps. 49:7)? "For the redemption of their soul is costly" (Ps. 49:8)…

Pirkei DeRabbi Eliezer 34:8

Rav Huna bar Ami said that Rabbi Pedat said that Rabbi Yoḥanan said: One who sees a dream from which his soul is distraught, should go and have it interpreted before three. The Gemara is surprised by this: Interpreted? Didn’t Rav Ḥisda say: A dream not interpreted is like a letter not read? If one is concerned about a dream, why would he actively promote its fulfillment? Rather, say as follows: He should better it before three. He should bring three people and say to them: I saw a good dream…

Berakhot 55b:7-9

Upon the first and upon the last, [generations] [it is] a matter that is good and everlasting. It is true and faithful, a Law that will never be abrogated. Truly you Adonoy, are our God, and the God of our fathers, our King, the King of our fathers, our Redeemer, Redeemer of our fathers, our Former, Rock of our deliverance; our Liberator and our Saver which is Your Name from old, and there is no God besides You.

Siddur Ashkenaz, Weekday, Shacharit, Blessings of the Shema, Blessing after Shema 3

§ Animals purchased with funds collected for public offerings may be sacrificed only during the fiscal year in which those funds were given. For this purpose, the fiscal year begins on the first of Nisan. Generally, once an animal has been consecrated as an offering, then even if for some reason it may no longer be sacrificed, it still cannot be redeemed unless it develops a blemish. Rabbi Yoḥanan teaches an exception to this halakha: Ulla says that Rabbi Yoḥanan says: Lambs consecrated for the daily offerings that were not needed by the public during the fiscal…

Shevuot 10b:7-11a:1

And this is the same as that which Rabbi Abba says: What is the meaning of that which is written: “And though I will redeem them, they have spoken lies against Me” (Hosea 7:13)? I said that I would redeem them through taking away their money in this world so that they should merit the World-to-Come, but they have spoken lies against Me, by saying that I am angry and uninterested in them.

Avodah Zarah 4a:9

ממעשרו [AND IF A MAN WILL REDEEM] OUGHT OF HIS TITHES [HE SHALL ADD THERETO ITS FIFTH] — of his tithes, but not of the tithes of his fellow: if he redeems the tithe of his fellow he need not add its fifth (Kiddushin 24a). Wherein consists the redemption of the “second tithe” (since it is permitted as food to the owner)? He redeems it in so far as he makes it permissible for food at any place (which is not the case if he does not redeem it) and the redemption-money he brings up to Jerusalem, buys eatables and eats them there as it is said, (Deuteronomy 14:25…

Rashi on Leviticus 27:31:1

The Gemara responds: In place of reciting emet ve’emuna he said the following shorter passage: We give thanks to You, Lord, our God, Who took us out from Egypt and redeemed us from the house of bondage, and performed miracles and mighty deeds on our behalf on the sea, and we sang unto You, as this formula includes all of the content comprising emet ve’emuna.

Berakhot 14b:10

HALAKHAH: It is written (Ps. 24:1): “The Eternal’s are the earth and what is in it, the dry land and its inhabitants.” He who profits from the world commits larceny until good deeds will permit him. Rebbi Abbahu said, it is written (Deut. 22:9) “Lest the fullness of the seed that you sow and the yield of the vineyard should be forbidden.” The entire world and its contents are like a vineyard…

Jerusalem Talmud Berakhot 6:1:2

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