Arakhin 8:4-5
משנה ערכין ח:ד-ה
Seder: Kodashim | Tractate: Arakhin | Chapter: 8
📖 Mishna
Mishna 8:4
משנה ח:ד
Hebrew:
מַחֲרִים אָדָם מִצֹּאנוֹ וּמִבְּקָרוֹ, מֵעֲבָדָיו וּמִשִּׁפְחוֹתָיו הַכְּנַעֲנִים, וּמִשְּׂדֵה אֲחֻזָּתוֹ. וְאִם הֶחֱרִים אֶת כֻּלָּן, אֵינָן מֻחְרָמִין, דִּבְרֵי רַבִּי אֶלְעָזָר. אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מָה אִם לַגָּבֹהַּ, אֵין אָדָם רַשַּׁאי לְהַחֲרִים אֶת כָּל נְכָסָיו, עַל אַחַת כַּמָּה וְכַמָּה שֶׁיְּהֵא אָדָם חָיָּב לִהְיוֹת חָס עַל נְכָסָיו:
English:
A person may dedicate, for sacred or priestly use, some of his flock and some of his cattle, and some of his Canaanite slaves and maidservants, and some of his ancestral field. But if he dedicated all that he has of any type of property, they are not dedicated, i.e., the dedication does not take effect; this is the statement of Rabbi Eliezer. Rabbi Elazar ben Azarya said: If for the Most High a person may not dedicate all his property, it is all the more so the case that a person should spare his property and not give all of it to others.
קלאוד על המשנה:
This mishna introduces the laws of cherem (dedication/devotion)—a stronger form of consecration—and establishes a remarkable principle: excess generosity is invalid.
Cherem vs. Hekdesh: While regular consecration (hekdesh) dedicates property to the Temple treasury, cherem gives property directly to priests with no possibility of redemption. It’s more final and more personally directed.
The “Some, Not All” Rule: Rabbi Eliezer establishes that you can dedicate some of each type of property, but dedicating ALL of any category is invalid. If you say “all my sheep are cherem”—none of them become dedicated. The declaration fails entirely.
Why? The Torah says “from his flock” (מצאנו), “from his cattle” (מבקרו)—the word “from” implies partial, not complete. Someone who gives away everything is either:
- Acting irrationally (and irrational vows don’t bind)
- Demonstrating improper intent (using sacred language for self-destruction)
- Violating the implicit requirement to maintain oneself
Rabbi Elazar ben Azarya’s Extension: He derives a powerful a fortiori (kal vachomer) argument: If the Torah prevents giving ALL to God (the “Most High”), certainly one should be cautious about giving all to human recipients. This teaches fiscal responsibility—even charity and sacred giving have limits.
This principle protects people from religious enthusiasm that destroys their livelihood. The Torah wants sustainable giving, not self-impoverishment.
Key Terms:
- מחרים (Macharim) = Dedicates; devotes to cherem
- צאן (Tzon) = Flock; sheep and goats
- בקר (Bakar) = Cattle; larger livestock
- עבדים כנענים (Avadim Kena’anim) = Canaanite slaves; non-Jewish servants
- שדה אחוזה (Sedeh Achuzah) = Ancestral field
- לגבוה (LaGavoha) = To the Most High; to God
- חס על נכסיו (Chas Al Nekhasav) = Spare his property; be prudent
Mishna 8:5
משנה ח:ה
Hebrew:
הַמַּחֲרִים בְּנוֹ וּבִתּוֹ, עַבְדּוֹ וְשִׁפְחָתוֹ הָעִבְרִים, וּשְׂדֵה מִקְנָתוֹ, אֵינָן מֻחְרָמִים, שֶׁאֵין אָדָם מַחֲרִים דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ. כֹּהֲנִים וּלְוִיִּם אֵינָן מַחֲרִימִין, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר, הַכֹּהֲנִים אֵינָן מַחֲרִימִין, שֶׁהַחֲרָמִים שֶׁלָּהֶם. הַלְוִיִּם מַחֲרִימִים, שֶׁאֵין הַחֲרָמִים שֶׁלָּהֶן. רַבִּי אוֹמֵר, נִרְאִים דִּבְרֵי רַבִּי יְהוּדָה בַּקַּרְקָעוֹת, שֶׁנֶּאֱמַר (ויקרא כה), כִּי אֲחֻזַּת עוֹלָם הוּא לָהֶם, וְדִבְרֵי רַבִּי שִׁמְעוֹן בְּמִטַּלְטְלִים, שֶׁאֵין הַחֲרָמִים שֶׁלָּהֶם:
English:
In the case of one who dedicates his son or his daughter, or his Hebrew slave or maidservant, or his purchased field, those items are not considered dedicated, as a person may not dedicate an item that is not his. Priests and Levites may not dedicate their property; this is the statement of Rabbi Yehuda. Rabbi Shimon says: Priests may not dedicate their property, as all dedicated property is theirs; it is one of the priestly gifts. But Levites may dedicate their property, as dedicated property is not theirs. Rabbi Yehuda HaNasi said: The statement of Rabbi Yehuda appears to be correct with regard to land, as it is stated about the land of the Levites: “as that is their perpetual possession.” And the statement of Rabbi Shimon appears to be correct with regard to movable property, which the Levites may dedicate, as dedicated property is not theirs.
קלאוד על המשנה:
This mishna explores the boundaries of cherem—what can’t be dedicated and who can’t dedicate.
You Can’t Dedicate What Isn’t Yours:
- Children: Parents don’t “own” their children in a way that permits dedication
- Hebrew servants: Their servitude is temporary; they’re not property like Canaanite slaves
- Purchased fields: These return to original owners at Jubilee—you only own them temporarily
The principle is clear: cherem requires genuine, permanent ownership. Conditional or temporary ownership doesn’t qualify.
Can Priests and Levites Dedicate?
Rabbi Yehuda: Neither can dedicate anything. Levitical land is “eternal possession” (אחוזת עולם)—it can’t be transferred. The restriction extends to all their property.
Rabbi Shimon: Only priests can’t dedicate—because cherem goes to priests! You can’t give yourself a gift through dedication. But Levites can dedicate movable property since cherem doesn’t go to them.
Rabbi Yehuda HaNasi’s Synthesis: He splits the difference brilliantly:
- For land: Rabbi Yehuda is correct—Levitical land is inalienable for both priests and Levites
- For movables: Rabbi Shimon is correct—Levites can dedicate because cherem doesn’t benefit them
This ruling recognizes that priests and Levites have different relationships to cherem property, while both are restricted regarding their ancestral land.
Key Terms:
- בנו ובתו (Beno U’Vito) = His son and daughter
- עבד עברי (Eved Ivri) = Hebrew servant; temporary indentured servant
- שדה מקנה (Sedeh Miknah) = Purchased field; non-ancestral land
- אחוזת עולם (Achuzat Olam) = Eternal possession; inalienable inheritance
- מטלטלין (Mitaltelin) = Movable property; non-land assets