Arakhin 8:6-7
משנה ערכין ח:ו-ז
Seder: Kodashim | Tractate: Arakhin | Chapter: 8
📖 Mishna
Mishna 8:6
משנה ח:ו
Hebrew:
חֶרְמֵי כֹהֲנִים אֵין לָהֶם פִּדְיוֹן, אֶלָּא נִתָּנִים לַכֹּהֲנִים. רַבִּי יְהוּדָה בֶן בְּתֵירָא אוֹמֵר, סְתָם חֲרָמִים לְבֶדֶק הַבַּיִת, שֶׁנֶּאֱמַר (שם כז), כָּל חֵרֶם קֹדֶשׁ קָדָשִׁים הוּא לַה’. וַחֲכָמִים אוֹמְרִים, סְתָם חֲרָמִים לַכֹּהֲנִים, שֶׁנֶּאֱמַר (שם), כִּשְׂדֵה הַחֵרֶם לַכֹּהֵן תִּהְיֶה אֲחֻזָּתוֹ. אִם כֵּן, לָמָּה נֶאֱמַר כָּל חֵרֶם קֹדֶשׁ קָדָשִׁים הוּא לַה’. שֶׁהוּא חָל עַל קָדְשֵׁי קָדָשִׁים וְעַל קָדָשִׁים קַלִּים:
English:
Dedications of property for priests, unlike consecrations of property for Temple maintenance, have no redemption; rather, one gives it to the priests, and it is their property in every sense, like teruma. Rabbi Yehuda ben Beteira says: Dedications dedicated without specification of their purpose are designated for Temple maintenance, as it is stated: “Every dedicated item is most sacred to the Lord.” And the Rabbis say: Dedications dedicated without specification of their purpose are designated for priests, as it is stated with regard to one who consecrated a field and did not redeem it: “As a field dedicated; its possession shall be to the priest.” If so, why is it stated: “Every dedicated item is most sacred to the Lord”? This comes to teach that dedication takes effect on offerings of the most sacred order and offerings of lesser sanctity.
קלאוד על המשנה:
This mishna addresses a fundamental question: when someone simply declares property as cherem without specifying the recipient, where does it go?
Cherem Has No Redemption: Unlike regular hekdesh (which can be redeemed by paying value plus a fifth), cherem cannot be bought back. Once dedicated, it transfers absolutely to the priests. They own it fully, like teruma—priestly food gifts. This finality distinguishes cherem from other forms of sacred dedication.
The Unspecified Cherem Dispute:
Rabbi Yehuda ben Beteira: Default cherem goes to Temple maintenance (בדק הבית). His proof: “Every cherem is most holy to the Lord” (Leviticus 27:28). “Most holy” suggests Temple treasury, not private priestly ownership.
The Sages: Default cherem goes to priests. Their proof: “Like a dedicated field, its possession shall be to the priest” (Leviticus 27:21). The default is priestly, not Temple.
Reconciling the Verses: If cherem defaults to priests, what does “most holy to the Lord” teach? The Sages explain: it teaches that cherem can take effect even on items already consecrated—both “most sacred” offerings (קדשי קדשים like sin offerings) and “lesser sanctity” offerings (קדשים קלים like peace offerings).
This is remarkable: you can dedicate a sacrifice! The cherem doesn’t affect the sacrifice itself (it must still be offered), but it affects whatever financial interest the owner has in it.
Key Terms:
- חרמי כהנים (Chermei Kohanim) = Priestly dedications; cherem for priests
- פדיון (Pidyon) = Redemption; buying back
- בדק הבית (Bedek HaBayit) = Temple maintenance; building fund
- קדש קדשים (Kodesh Kodashim) = Most sacred; highest sanctity
- קדשי קדשים (Kodshei Kodashim) = Most sacred offerings; sin and guilt offerings
- קדשים קלים (Kodashim Kalim) = Lesser sanctity offerings; peace offerings
Mishna 8:7
משנה ח:ז
Hebrew:
מַחֲרִים אָדָם אֶת קָדָשָׁיו, בֵּין קָדְשֵׁי קָדָשִׁים וּבֵין קָדָשִׁים קַלִּים. אִם נֶדֶר, נוֹתֵן אֶת הַדָּמִים. אִם נְדָבָה, נוֹתֵן אֶת טוֹבָתוֹ. שׁוֹר זֶה עוֹלָה, אוֹמְדִים כַּמָּה אָדָם רוֹצֶה לִתֵּן בְּשׁוֹר זֶה לְהַעֲלוֹתוֹ עוֹלָה, שֶׁאֵינוֹ רַשַּׁאי. הַבְּכוֹר, בֵּין תָּמִים בֵּין בַּעַל מוּם, מַחֲרִימִין אוֹתוֹ. כֵּיצַד פּוֹדִין אוֹתוֹ. הַפּוֹדִין אוֹמְדִים כַּמָּה אָדָם רוֹצֶה לִתֵּן בִּבְכוֹר זֶה, לִתְּנוֹ לְבֶן בִּתּוֹ אוֹ לְבֶן אֲחוֹתוֹ. רַבִּי יִשְׁמָעֵאל אוֹמֵר, כָּתוּב אֶחָד אוֹמֵר תַּקְדִּישׁ, וְכָתוּב אֶחָד אוֹמֵר אַל תַּקְדִּישׁ. אִי אֶפְשָׁר לוֹמַר תַּקְדִּישׁ, שֶׁכְּבָר נֶאֱמַר אַל תַּקְדִּישׁ, וְאִי אֶפְשָׁר לוֹמַר אַל תַּקְדִּישׁ, שֶׁכְּבָר נֶאֱמַר תַּקְדִּישׁ. אֱמוֹר מֵעַתָּה, מַקְדִּישׁוֹ אַתָּה הֶקְדֵּשׁ עִלּוּי, וְאֵין אַתָּה מַקְדִּישׁוֹ הֶקְדֵּשׁ מִזְבֵּחַ:
English:
A person may dedicate his sacrificial animals, both offerings of the most sacred order and offerings of lesser sanctity. If the offering he dedicated was the object of a vow, since he is obligated to replace such offerings, he gives their value to the priests. And if the offering he dedicated was a gift offering, he gives the monetary benefit that he has in them. For example, if he said: This bull is a burnt offering, one estimates how much money a person would be willing to give in order to sacrifice the animal as a voluntary burnt offering, even though he is not permitted to do so. With regard to a firstborn animal, whether it is unblemished or whether it is blemished, its owner may dedicate it. And how does one assess the payment required to redeem it? One estimates how much an Israelite person would be willing to give in exchange for that firstborn in order to give it to a priest who is his daughter’s son or his sister’s son. Rabbi Yishmael says: One verse states: “You shall consecrate,” and one verse states: “A man shall not consecrate.” It is impossible to say: “You shall consecrate,” as it is already stated: “A man shall not consecrate.” It is likewise impossible to say: “A man shall not consecrate,” as it is already stated: “You shall consecrate.” How then can these verses be reconciled? You can consecrate the firstborn animal by a consecration of value, and you cannot consecrate it by a consecration for the altar.
קלאוד על המשנה:
This mishna explores a sophisticated concept: dedicating what you’ve already consecrated. How can you give away a sacrifice? What’s left to give?
Dedicating Sacrifices: One can declare cherem on their own sacrificial animals. But the cherem affects only the owner’s financial interest, not the sacrifice itself. The animal must still be offered on the altar.
Neder vs. Nedava:
- Neder (Vow): “I obligate myself to bring a burnt offering.” If this animal dies, you must replace it. The cherem obligates you to pay its full value to priests.
- Nedava (Gift): “This animal is a burnt offering.” If it dies, no replacement needed. The cherem captures only the owner’s “benefit” (טובה)—the prestige value of bringing this particular animal.
Assessing “Benefit”: How much would someone pay for the privilege of bringing this specific bull as a burnt offering—even though they’re not permitted to bring someone else’s sacrifice? This “willing buyer” calculation captures the intangible value of offering a particular fine animal.
The Firstborn Paradox: The Torah seems contradictory:
- “You shall consecrate” firstborns (Deuteronomy 15:19)
- “A man shall not consecrate” what is already the Lord’s (Leviticus 27:26)
Rabbi Yishmael’s Resolution: Both verses are true for different purposes:
- Consecration of value (הקדש עילוי): Permitted—you can dedicate the monetary benefit
- Consecration for altar (הקדש מזבח): Forbidden—you cannot change its sacrificial designation
The firstborn is already designated for the altar; you can’t re-consecrate it as a different offering. But you can dedicate the privilege of giving it to a specific priest (your nephew, for instance).
Key Terms:
- נדר (Neder) = Vow; creates personal obligation
- נדבה (Nedava) = Gift offering; no replacement if lost
- טובתו (Tovato) = His benefit; intangible value
- בכור (Bekhor) = Firstborn animal; already sacred
- הקדש עילוי (Hekdesh Ilui) = Consecration of value
- הקדש מזבח (Hekdesh Mizbe’ach) = Altar consecration