The Torah in Parashat Behukotai (Vayikra 27:16) addresses the situation of one who consecrated agricultural land, declaring it the property of “Bedek Ha’bayit” – the treasury of the Bet Ha’mikdash. The owner must pay the value of the field to the treasury, and may then enjoy full rights to the field. The Torah stipulates that regardless of the field’s quantity, the value is determined based on the field’s size. For every “Homer Se’orim,” the Torah commands, the owner must pay 50 shekels. “Homer Se’orim” is the size in which one can produce a “Homer” – or fifty “Se’a” – of barley. The Sages determined that this is an area of 75,000 Amot, or 273.86 square Amot. For each such area in the field, the owner must pay 50 Shekels. In the case of a “Sedeh Ahuza” – one ancestral holding, which has been in the family, as opposed to a purchased property – the owner must add one-fifth to the price. Moreover, the calculation is made based upon the number of years remaining until Yobel (the jubilee), when lands are returned to their original owners. If one consecrates his field during the Yobel year, then he must pay the full price. If one consecrates the field at some point after the Yobel year, then he reduces 1/49 th of the redemption sum for each year that has passed since Yobel. If the owner did not redeem the property before the onset of Yobel, then the field is given to the Kohanim. They pay the field’s value to the Bet Ha’mikdash, and the field becomes theirs, forever. This is how the Kohanim, who were not granted a share in the Land of Israel as the other tribes did, received land. This Misva applies when the laws of Yobel are binding, and it applies to both men and women. Nowadays, in the absence of the Bet Ha’mikdash, one should not consecrate property. If one does consecrate a field in the Land of Israel, he should follow the solution proposed by Shmuel, as cited by the Gemara in Masechet Erchin, and transfer the sanctity onto a coin and then discard the coin in the Dead Sea. The Sefer Ha’hinuch writes that this is what should be done, even if one wishes to set aside the full redemption sum as stipulated by the Torah, and save it for the time of the final redemption, so that funds will be available to rebuilt the Bet Ha’mikdash. This should not be done, the Sefer Ha’hinuch writes, because this gives rise to the risk of somebody mistakenly using the money, which would constitute a grave violation. The Sefer Ha’hinuch adds that we are assured that when the time comes to rebuild the Bet Ha’mikdash, there will be no shortage of funds, and thus one should not consecrate money nowadays and put it aside to be used for the Bet Ha’mikdash.