Arachim Vacharamim - Chapter 1

The Laws of Endowment Valuations and Devotion Offeringsהִלְכוֹת עֲרָכִים וַחֲרָמִים

They contain seven mitzvos: Five positive commandments and two negative commandments. They are:יֵשׁ בִּכְלָלָן שֶׁבַע מִצְווֹת - חָמֵשׁ מִצְווֹת עֲשֵׂה, וּשְׁתַּיִם מִצְווֹת לֹא תַעֲשֶׂה וְזֶה הוּא פְּרָטָן:

1) To apply the judgments applying to endowment valuations concerning humans, as prescribed by the Torah; these are the laws of endowment valuations concerning humans, 2) The laws applying to endowment valuations concerning animals, 3) The laws applying to endowment valuations concerning homes, 4) The laws applying to endowment valuations concerning fields, 5) The laws applying to one who designates his property as a devotion offering, 6) That property designated as a devotion offering should not be sold, 7) That property designated as a devotion offering should not be redeemed.(א) לָדוּן בְּעֶרְכֵי אָדָם כַּאֲשֶׁר מְפֹרָשׁ בַּתּוֹרָה, וְזֶה הוּא דִּין עֶרְכֵי אָדָם;
(ב) דִּין עֶרְכֵי בְּהֵמָה;
(ג) דִּין עֶרְכֵי בָּתִּים;
(ד) דִּין עֶרְכֵי שָׂדוֹת;
(ה) דִּין מַחְרִים נְכָסָיו;
(ו) שֶׁלֹּא יִמָּכֵר חֵרֶם;
(ז) שֶׁלֹּא יִגָּאֵל חֵרֶם.

These mitzvot are explained in the ensuing chapters.וּבֵאוּר מִצְווֹת אֵלּוּ בִּפְרָקִים אֵלּוּ.

1Endowment valuations arachim1 are pledges included in the category of vows made to consecrate property,2 as Leviticus 27:2 states: “When a man will utter a vow, making an endowment evaluation concerning humans to God.” Therefore failure to fulfill them makes one liable for the violation of the prohibitions, Numbers 30:3: “He shall not desecrate his word,” 3and Deuteronomy 23:22: “Do not delay in paying it,”4 and the positive commandment, Numbers, loc. cit.: “He shall act in accordance with all that he uttered with his mouth.”5 אהָעֲרָכִים - הֵם נֶדֶר מִכְּלַל נִדְרֵי הֶקְדֵּשׁ, שֶׁנֶּאֱמַר "אִישׁ כִּי יַפְלִא נֶדֶר בְּעֶרְכְּךָ נְפָשֹׁת לַה'" (ויקרא כז, ב)' לְפִיכָךְ חַיָּבִין עֲלֵיהֶן מִשּׁוּם "לֹא יַחֵל דְּבָרוֹ" (במדבר ל, ג), וְ"לֹא תְאַחֵר" (דברים כג, כב), וּמִשּׁוּם "כְּכָל הַיֹּצֵא מִפִּיו יַעֲשֶׂה" (במדבר ל, ג).

2It is a positive commandment to render judgment concerning arachim as prescribed by the Torah.6בוּמִצְוַת עֲשֵׂה לָדוּן בְּדִינֵי עֲרָכִים כַּאֲשֶׁר מְפֹרָשׁ בַּתּוֹרָה.

Whether one says: “I pledge my airech,” “I pledge the airech of this person,” or “I pledge the airech of so-and-so,” he must pay the airech as prescribed according to the age of the person specified.7 This is a fixed amount as dictated by the Torah, neither more, nor less.וְאֶחָד הָאוֹמֵר 'עֶרְכִּי עָלַי', אוֹ הָאוֹמֵר 'עֵרֶךְ זֶה עָלַי', אוֹ 'עֵרֶךְ פְּלוֹנִי עָלַי' - נוֹתֵן הָעֵרֶךְ לְפִי שְׁנֵי הַנֶּעֱרָךְ, וְהוּא הַדָּבָר הַקָּצוּב שֶׁבַּתּוֹרָה, לֹא פָּחוֹת וְלֹא יָתֵר.

3What is the airech prescribed by the Torah? If the person whose airech was donated was 30 days old or less,8 he has no airech.גוְכַמָּה הוּא הָעֵרֶךְ? אִם הָיָה הַנֶּעֱרָךְ בֶּן שְׁלוֹשִׁים יוֹם אוֹ פָּחוֹת, אֵין לוֹ עֵרֶךְ.

When one says: “I pledge the airech of this person,” and the person is 30 days old or less, it is as if he said: “I pledge the airech of this utensil”9 and the donor is not liable at all.וְהָאוֹמֵר עָלָיו 'עֵרֶךְ זֶה עָלַי' - הֲרֵי זֶה כְּאוֹמֵר 'עֵרֶךְ כְּלִי זֶה עָלַי', וְאֵינוֹ חַיָּב כְּלוּם.

If the person whose airech was donated was between 30 days old and a full five years,10 the airech of a male is five silver shekalim and of a female, three silver shekalim.11הָיָה מִבֶּן אֶחָד וּשְׁלוֹשִׁים יוֹם עַד בֶּן חָמֵשׁ שָׁנִים גְּמוּרוֹת - עֵרֶךְ הַזָּכָר חֲמִשָּׁה שְׁקָלִים, וְהַנְּקֵבָה שְׁלוֹשָׁה שְׁקָלִים.

From when one begins his or her sixth year until the completion of the twentieth year, the airech of a male is 20 silver shekalim and of a female, 10 silver shekalim.מִשֶּׁיִּכָּנֵס בִּשְׁנַת שֵׁשׁ יוֹם אֶחָד עַד שֶׁיַּשְׁלִים שְׁנַת עֶשְׂרִים - עֵרֶךְ הַזָּכָר עֶשְׂרִים שְׁקָלִים, וְהַנְּקֵבָה עֲשֶׂרֶת שְׁקָלִים.

From when one begins his or her twenty-first year until the completion of the sixtieth year, the airech of a male is 50 silver shekalim and of a female, 30 silver shekalim.מִשֶּׁיִּכָּנֵס בִּשְׁנַת אֶחָד וְעֶשְׂרִים יוֹם אֶחָד עַד שֶׁיַּשְׁלִים שְׁנַת שִׁשִּׁים - עֵרֶךְ הַזָּכָר חֲמִשִּׁים שְׁקָלִים, וְהַנְּקֵבָה שְׁלוֹשִׁים שְׁקָלִים.

From when one begins his or her sixty-first year until the day of his or her death, regardless of the number of years he or she lives, the airech of a male is 15 silver shekalim and of a female, 10 silver shekalim.וּמִשֶּׁיִּכָּנֵס בִּשְׁנַת אַחַת וְשִׁשִּׁים יוֹם אֶחָד עַד יוֹם מוֹתוֹ, אַפִלּוּ חָיָה כַּמָּה שָׁנִים - עֵרֶךְ הַזָּכָר חֲמִשָּׁה עָשָׂר שְׁקָלִים, וְהַנְּקֵבָה עֲשָׂרָה שְׁקָלִים.

4All of these years are calculated from day to day from the person’s birthday.12דכָּל הַשָּׁנִים הָאֵלּוּ, מֵעֵת לְעֵת מִיּוֹם הַלֵּידָה.

All of the shekalim are holy shekalim, i.e., the weight in pure silver of 320 barley corns. Our Sages already added to the value of this coin and made it equivalent to a sela,13 as we explained in Hilchot Shekalim.14 וְכָל הַשְּׁקָלִים - בְּשֶׁקֶל הַקֹּדֶשׁ, וְהוּא מִשְׁקַל שְׁלוֹשׁ מֵאוֹת וְעֶשְׂרִים שְׂעוֹרָה מִכֶּסֶף טָהוֹר. וּכְבָר הוֹסִיפוּ עָלָיו וְעָשׂוּ אוֹתוֹ סֶלַע, כְּמוֹ שֶׁבֵּאַרְנוּ בְּהִלְכוֹת שְׁקָלִים.

5There is no airech for a tumtum15 or an androgynus,16 for the Torah prescribed an airech only for a male whose status is definite or a female whose status is definite.הטֻמְטוֹם וְאַנְדְּרֹגִּינוֹס - אֵין לָהֶם עֵרֶךְ; שֶׁלֹּא קָצְבָה תּוֹרָה עֵרֶךְ אֶלָא לְזָכָר וַדַּאי אוֹ לִנְקֵבָה וַדָּאִית.

Therefore if a tumtum or an androgynus says: “I pledge my airech,” or another person pledges their airech, their statements are of no consequence.17 לְפִיכָךְ טֻמְטוֹם וְאַנְדְּרֹגִּינוֹס שֶׁאָמַר 'עֶרְכִּי עָלַי', אוֹ שֶׁהֶעְרִיכוֹ אַחֵר - אֵינוֹ חַיָּב כְּלוּם.

6An airech may be pledged for a gentile, but the pledge of a gentile is of no consequence.18והַגּוֹי נֶעֱרָךְ, אֲבָל אֵינוֹ מַעֲרִיךְ.

What is implied? When a gentile says: “I pledge my airech,” or “I pledge the airech of this Jew,” his words are of no consequence. When, by contrast, a Jew says: “I pledge the airech of this gentile” or “I pledge the airech of so-and-so, the gentile,” he must pay according to the age of the gentile whose airech he pledged.כֵּיצַד? גּוֹי שֶׁאָמַר 'עֶרְכִּי עָלַי' אוֹ 'עֵרֶךְ יִשְׂרָאֵל זֶה עָלַי' - לֹא אָמַר כְּלוּם. וְיִשְׂרָאֵל שֶׁאָמַר 'עֵרֶךְ גּוֹי זֶה עָלַי' אוֹ 'עֵרֶךְ פְּלוֹנִי הַגּוֹי עָלַי' - נוֹתֵן לְפִי שְׁנֵי הַגּוֹי הַנֶּעֱרָךְ.

Similarly, if one pledges the airech of a deaf-mute or an intellectually or emotionally unstable person,19 he is obligated to pay according to that person’s age.וְכֵן הַמַּעֲרִיךְ אֶת הַחֵרֵשׁ וְאֶת הַשּׁוֹטֶה - חַיָּב, וְנוֹתֵן לְפִי שָׁנָיו.

7An airech may be pledged for a servant and he may pledge an airech like any member of the Jewish people.20 If he is redeemed21 and he has financial resources, he should pay the pledge that he vowed.זהָעֶבֶד - נֶעֱרָךְ וְעוֹרֵךְ, כִּשְׁאָר יִשְׂרָאֵל. וְאִם יִפָּדֶה וְיִהְיֶה לוֹ, יִתֵּן עֵרֶךְ שֶׁנָּדַר.

8Whether a person pledges the airech of an attractive, healthy person or one who is ugly and infirm, he must give the fixed amount specified by the Torah according to the age of that person.22 This applies even if that person has leprous blotches, is blind, lacking a limb, or possesses any type of blemish.חאֶחָד הַמַּעֲרִיךְ אֶת הַיָּפֶה הַבָּרִיא, וְאֶחָד הַמַּעֲרִיךְ אֶת הַכָּעוּר הַחוֹלֶה, אַפִלּוּ הָיָה הַנֶּעֱרָךְ מֻכֵּה שְׁחִין אוֹ סוּמָא אוֹ גִּדֵּם וְיֵשׁ בּוֹ כָּל מוּם - נוֹתֵן לְפִי שָׁנָיו, כְּמוֹ שֶׁקָּצוּב בַּתּוֹרָה.

9Pledges for a person’s worth are not like arachim. What is implied? When a person says: “I am responsible for my worth,” “I am responsible for that person’s worth,” or “I am responsible for the worth of so-and-so,” he must pay the worth of that person as if he were a servant sold in the marketplace,23 whether it be a dinar or a thousand dinar.24 This applies even if that person is a minor one day old, a tumtum, an androgynus25 or a gentile.26 טהַדָּמִים אֵינָן כָּעֲרָכִים. כֵּיצַד? הָאוֹמֵר 'דָּמַי עָלַי', אוֹ 'דְּמֵי זֶה עָלַי', אוֹ 'דְּמֵי פְּלוֹנִי עָלַי' - אַפִלּוּ הָיָה אוֹתוֹ פְּלוֹנִי קָטָן בֶּן יוֹמוֹ, אוֹ טֻמְטוֹם אוֹ אַנְדְּרֹגִּינוֹס, אוֹ גּוֹי - נוֹתֵן מַה שֶׁהוּא שָׁוֶה דִּינָר אוֹ אֶלֶף, כְּאִלּוּ הוּא עֶבֶד נִמְכָּר בַּשּׁוּק.

10Unless specified otherwise,27 all arachim and all pledges of worth are dedicated to physical improvements to the Temple.28 They are placed in a special chamber in the Temple which is prepared for funds consecrated for physical improvements to the Temple.יוְהָעֲרָכִים כֻּלָּן וְהַדָּמִים - הַכֹּל, סְתָמָן לְבֶדֶק הַבַּיִת. וְיִפְּלוּ הַכֹּל לַלִּשְׁכָּה שֶׁהָיְתָה בַּמִּקְדָּשׁ, מוּכֶנֶת לְקָדְשֵׁי בֶּדֶק הַבַּיִת.

11When a gentile says: “I am responsible for my worth” or “I am responsible for the worth of so-and-so,” he must pay according to his vow. The money is not, however, placed in the abovementioned chamber. For we do not accept pledges or vows from gentiles to make physical improvements in the Temple or in Jerusalem as Ezra 4:3: “It is not for you together with us to build a house for our God.” And Nechemiah 2:20 states: “And you do not have a portion, a right, or a remembrance in Jerusalem.”יאגּוֹי שֶׁאָמַר 'דָּמַי עָלַי', אוֹ 'דְּמֵי פְּלוֹנִי' - נוֹתֵן כְּפִי נִדְרוֹ. וְאֵינוֹ נוֹפֵל לַלִּשְׁכָּה, שֶׁאֵין מְקַבְּלִין מִן הַגּוֹיִים נְדָבָה אוֹ נֶדֶר לְחַזֵּק בֶּדֶק הַבַּיִת אוֹ בֶּדֶק יְרוּשָׁלַיִם, שֶׁנֶּאֱמַר "לֹא לָכֶם וָלָנוּ לִבְנוֹת בַּיִת" (עזרא ד, ג), וְנֶאֱמַר "וְלָכֶם אֵין חֵלֶק וּצְדָקָה וְזִכָּרוֹן בִּירוּשָׁלִָם" (נחמיה ב, כ).

12What should be done with these gifts? We should question the gentile regarding the intent he had when taking the vow. If he had the intent to give it according to the guidance of the Jewish people, the court may use it for anything they see fit29 except improvements to the Temple and Jerusalem. If he said: “I took the vow for the sake of Heaven,” his gift should be entombed.30 יבוּמַה יֵעָשֶׂה בָּהֶן? יִבָּדֵק הַגּוֹי עַל דַּעַת מִי נָדַר - אִם נָדַר עַל דַּעַת יִשְׂרָאֵל - יוֹצִיאוּהוּ בֵית דִּין בְּמַה שֶׁיֵּרָאֶה לָהֶם, חוּץ מִבֶּדֶק הַבַּיִת וּבֶדֶק יְרוּשָׁלַיִם; וְאִם אָמַר 'לַשָּׁמַיִם נָדַרְתִּי', יִגָּנְזוּ.

13When a person is in his death throes,31 he has no airech,32 nor has he any worth. Since most people in their death throes will die, he is considered as if he is already dead.33יגהַגּוֹסֵס - אֵין לוֹ לֹא עֵרֶךְ, וְלֹא דָּמִים. הוֹאִיל וְרֹב הַגּוֹסְסִין לְמִיתָה, הֲרֵי הוּא כְּמֵת.

Similarly, if a person was sentenced by a Jewish court to be executed because of a transgression that he committed34 and another person pledged his airech, he pledged his own airech, or he pledged his worth or another person pledged his worth, none of the above are liable for anything. For the person is considered as if he is already dead and a deceased person has no airech, nor any worth. With regard to this, Leviticus 27:29 states: “Any condemned person who is condemned from mankind shall not be redeemed,”35 i.e., there is no redemption for him and he is considered as if he is dead.וְכֵן מִי שֶׁנִּגְמַר דִּינוֹ בְּבֵית דִּין שֶׁל יִשְׂרָאֵל לְהָרְגוֹ עַל עֲבֵרָה שֶׁעָבַר, וְהֶעְרִיכוֹ אַחֵר, אוֹ שֶׁהֶעֱרִיךְ עַצְמוֹ, אוֹ שֶׁאָמַר 'דָּמַי עָלַי', אוֹ שֶׁאָמַר אַחֵר 'דְּמֵי זֶה עָלַי' - אֵינוֹ חַיָּב כְּלוּם; שֶׁזֶּה כְּמֵת הוּא, וְהַמֵּת אֵין לוֹ לֹא עֵרֶךְ וְלֹא דָּמִים, וְעַל זֶה נֶאֱמַר "כָּל חֵרֶם אֲשֶׁר יָחֳרַם מִן הָאָדָם לֹא יִפָּדֶה" (ויקרא כז, כט) - כְּלוֹמַר אֵין לוֹ פִּדְיוֹן אֶלָא הֲרֵי הוּא כְּמֵת.

14If a person who is being led to his execution pledges the airech of other people, pledges their worth, or causes damage, he is obligated to pay. The money owed is collected from his estate.36 ידזֶה הַיּוֹצֵא לֵהָרֵג שֶׁהֶעֱרִיךְ אֲחֵרִים, אוֹ נָדַר דְּמֵיהֶם, אוֹ הִזִּיק - חַיָּב לְשַׁלֵּם, וְגוֹבִין הַכֹּל מִנְּכָסָיו.

15Priests and Levites may pledge arachim and their airech may be pledged by others like other Israelites.37טוכּוֹהֲנִים וּלְוִיִּים מַעֲרִיכִין וְנֶעֱרָכִין, כִּשְׁאָר יִשְׂרָאֵל.

When a minor reaches the age when his vows are of consequence,38 and pledges a person’s airech or worth, he is obligated to pay,39 for his vows are of consequence, as we explained in Hilchot Nedarim.וְקָטָן שֶׁהִגִּיעַ לְעוֹנַת נְדָרִים וְהֶעֱרִיךְ, אוֹ נָדַר דָּמִים - חַיָּב לְשַׁלֵּם; שֶׁהֲרֵי נְדָרָיו קַיָּמִין, כְּמוֹ שֶׁבֵּאַרְנוּ בְהִלְכוֹת נְדָרִים.

16The arachim are fixed according to the age of the person who is the object of the pledge, not the age of the person making the pledge.טזהָעֲרָכִים הַקְּצוּבִין לְפִי הַשָּׁנִים - הֵן שְׁנֵי הַנֶּעֱרָךְ, לֹא שְׁנֵי הַמַּעֲרִיךְ.

What is implied? When a twenty year-old tells a sixty year-old, “I pledge your airech,” he must give the airech of a sixty year-old. When a sixty year-old tells a twenty year-old, “I pledge your airech,” he must give the airech of a twenty year-old. Similar laws apply in all analogous situations.כֵּיצַד? בֶּן עֶשְׂרִים שֶׁאָמַר לְבֶן שִׁשִּׁים 'עֶרְכְּךָ עָלַי' - נוֹתֵן עֵרֶךְ בֶּן שִׁשִּׁים; וּבֶן שִׁשִּׁים שֶׁאָמַר לְבֶן עֶשְׂרִים 'עֶרְכְּךָ עָלַי' - נוֹתֵן עֵרֶךְ בֶּן עֶשְׂרִים. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה.

17The statements of the person pledging the airech must match his intent, as is the law with regard to other vows.40יזוְצָרִיךְ הַמַּעֲרִיךְ שֶׁיִּהְיֶה פִּיו וְלִבּוֹ שָׁוִין, כִּשְׁאָר הַנְּדָרִים.

One may appeal to a sage for the absolution of a pledge of an airech or one’s worth, just as one may appeal for the absolution of other vows and consecrations.41 וְנִשְׁאָלִין עַל הָעֲרָכִים וְעַל הַדָּמִים, כְּדֶרֶךְ שֶׁנִּשְׁאָלִין עַל שְׁאָר נְדָרִים וְהֶקְדֵּשׁוֹת.

18When a person says: “I am responsible for the airech of these individuals,” he must pay the combined airech of them all, each one of them according to his years.יחהָאוֹמֵר 'עֵרֶךְ אֵלּוּ כֻּלָּם עָלַי' - נוֹתֵן עֵרֶךְ כֻּלָּן, כָּל אֶחָד וְאֶחָד לְפִי שָׁנָיו.

If he42 was poor, he should give one airech paid by a poor man43 for them all together.וְאִם הָיָה עָנִי, נוֹתֵן עַל יְדֵי כֻּלָּן עֵרֶךְ עָנִי.

If he was wealthy, he should give the airech paid by a wealthy man44 for each one of them.וְאִם הָיָה עָשִׁיר, נוֹתֵן עַל יְדֵי כֻּלָּן עֵרֶךְ עָשִׁיר.

19When a person says: “I pledge my airech” and then repeats: “I pledge my airech” - even if he makes this statement several times - he must pay anairech for each pledge.45יטהָאוֹמֵר 'עֶרְכִּי עָלַי', וְחָזַר וְאָמַר 'עֶרְכִּי עָלַי', וְכֵן כַּמָּה פְּעָמִים - חַיָּב עַל כָּל אַחַת וְאַחַת.

If he says: “I pledge two of my arachim, he must pay two arachim.אָמַר 'שְׁנֵי עֲרָכַי עָלַי', נוֹתֵן שְׁנֵי עֲרָכִים.

This also applies if he pledges four, or even 1000, arachim, he must pay the number that he pledged.וְכֵן אִם אָמַר אַרְבָּעָה, אַפִלּוּ אֶלֶף - נוֹתֵן כְּמִנְיָן שֶׁנָּדַר.

20When one says: “I pledge an airech” without identifying the person whose airech he is pledging, but mentions an airech without any more particulars, he is liable to pay the lowest of all arachim, i.e., three shekalim.46 כאָמַר 'הֲרֵי עָלַי עֵרֶךְ', וְלֹא פֵּרֵשׁ עֵרֶךְ מִי, אֶלָא עֵרֶךְ סְתָם - נוֹתֵן פָּחוֹת שֶׁבָּעֲרָכִים, שֶׁהוּא שְׁלוֹשָׁה שְׁקָלִים.

21When a person says: “I pledge my airech,” but dies before standing before a court for appraisal,47 his heirs are not liable to pay, as implied by Leviticus 27:8: “And he shall be made to stand before the priests and the priest will evaluate him.”48 If he stood before a court for appraisal and then died, the heirs must pay.49 כאהָאוֹמֵר 'עֶרְכִּי עָלַי', וּמֵת קֹדֶם שֶׁיַּעֲמֹד בַּדִּין - אֵין הַיּוֹרְשִׁין חַיָּבִין לִתֵּן, שֶׁנֶּאֱמַר "וְהֶעֱמִידוֹ לִפְנֵי הַכֹּהֵן וְהֶעֱרִיךְ אֹתוֹ הַכֹּהֵן" (ויקרא כז, ח). עָמַד בַּדִּין וּמֵת, יִתְּנוּ הַיּוֹרְשִׁין.

22If, however, he says: “I pledge my worth,” even if he stands before a court for appraisal, but dies before they establish a fixed amount and the judges say how much he is worth, his heirs are not obligated to pay.50 If, however, they affixed his worth and then he died, his heirs must pay.כבאֲבָל הָאוֹמֵר 'דָּמַי עָלַי', אַף עַל פִּי שֶׁעָמַד בַּדִּין, וּמֵת קֹדֶם שֶׁיִּקְצְצוּ דָּמָיו וְיֹאמְרוּ הַדַּיָּנִין כַּמָּה יִשְׁוֶה - אֵין הַיּוֹרְשִׁין חַיָּבִין לִתֵּן. וְאִם קָצְצוּ דָּמָיו, וְאַחַר כָּךְ מֵת - יִתְּנוּ הַיּוֹרְשִׁין.

23What is the difference between arachim and pledges of worth? The amount required to be paid for arachim is fixed by the Torah, while the amount required to be paid for a pledge of worth is not fixed.51 כגוּמַה בֵּין הָעֲרָכִים לַדָּמִים? שֶׁהָעֲרָכִים קְצוּבִין מִן הַתּוֹרָה, וְהַדָּמִים אֵינָן קְצוּבִין.

Similarly, when a person says: “I pledge the airech of so-and-so and both the person who made the pledge and the one whose airech was pledged died after the latter stood before a court for appraisal, the heirs of the person who made the pledge are obligated to pay.52 If the person whose airech was pledged died before standing before a court for appraisal, even though the person who made the pledge is alive, he is not liable. The rationale is that a deceased person does not have an airech and a person whose airech must stand before a court for appraisal before the commitment becomes binding.וְכֵן הָאוֹמֵר 'עֵרֶךְ פְּלוֹנִי עָלַי', וּמֵת הָעוֹרֵךְ וְהַנֶּעֱרָךְ אַחַר שֶׁעָמַד הַנֶּעֱרָךְ בַּדִּין - חַיָּבִין הַיּוֹרְשִׁין לִתֵּן. מֵת הַנֶּעֱרָךְ קֹדֶם שֶׁיַּעֲמֹד בַּדִּין - אַף עַל פִּי שֶׁהַמַּעֲרִיךְ קַיָּם, הֲרֵי זֶה פָּטוּר; שֶׁאֵין עֵרֶךְ לַמֵּת, וְהַנֶּעֱרָךְ צָרִיךְ עֲמִידָה בַּדִּין.

Similarly, if one said: “I pledge the worth of so-and-so” and that person stood for an appraisal, but died before an evaluation of his worth was established,53 the one who made the pledge is not liable, for a deceased person has no worth.אָמַר 'דְּמֵי פְּלוֹנִי עָלַי', וְעָמַד בַּדִּין וּמֵת קֹדֶם שֶׁיִּקְצְצוּ דָּמָיו - הֲרֵי זֶה פָּטוּר; שֶׁאֵין דָּמִים לַמֵּתִים.

Arachim Vacharamim - Chapter 2

Footnotes

The translation “endowment evaluation” is used because the source of the word airech means “evaluate.” Nevertheless, the term is not appropriate, because these endowments do not involve an evaluation of the worth of the person (house or field), but instead, a standard figure. It refers to a donation given to the Temple treasury of one’s own free will to be used for improvements within the Temple or the like.

See Hilchot Nedarim 1:2. The Rambam makes this statement to explain why he discusses these mitzvot in Sefer Hafla ‘ah (Kessef Mishneh). They are mentioned last, because unlike the other subjects discussed in this book, they concern donations to the Temple rather than prohibitions one takes upon oneself (Radbaz).

See Hilchot Nedarim 1 :5 with regard to this prohibition.

The Rambam describes this prohibition as one of the 613 mitzvot of the Torah, but does not explain it in these halachot, but instead, in Hilchot Ma ‘aseh HaKorbanot (in the introduction to those halachot and in Chapter 14, Halachah 13).

See Hilchot Nedarim 1 :4 with regard to this positive commandment.

See Leviticus, ch. 27. Sefer HaMitzvot (positive commandment 114) and Sefer HaChinuch (mitzvah 350) include this commandment among the 613 mitzvot of the Torah.

I.e., the age of the person mentioned. The age of the donor is not significant.

Until an infant reaches his thirty-first day, we are concerned that he will not survive. See also Hilchot Bikkurim 11: 17. Note, however, the contrast to Halachah 9.

For the Torah makes no mention of the construct of arachim with regard to utsensils.

10.

I.e., he reached his sixth birthday.

11.

A shekel is eight oz. of silver in contemporary measure.

12.

With regard to the censuses taken in the desert, the person’s age at the beginning of the year was important. In this context, by contrast, the · reckoning is made for every person individually.

13.

A coin widely used in the Second Temple era. It was somewhat larger than a shekel, weighing 384 barley corns of silver.

14.

Hilchot Shekalim 1 :2.

15.

A person whose genital area is covered by flesh and thus it is impossible to determine his gender.

16.

A person with both male and female genital organs. See Hilchot Nezirut 2:11 for a detailed description of such a person's halachic status. See also Hilchot Ishut 2:24.

17.

If, however, a tumtum or androgynus pledges the airech of a man or a woman, the pledge is binding (Arachin 2a). If an operation is performed on a tumtum and it is revealed that he is a niale or female, an airech may be given accordingly.

18.

Arachin 5b derives this from Leviticus 27:2 which introduces this mitzvah with the phrase: “Speak to the children of Israel,” thus excluding gentiles from pledging endowment valuations. Nevertheless, the verse includes the word ish, “man,” seemingly unnecessarily, indicating that a pledge can be made concerning a gentile. This is the opinion of Rabbi Meir. Rabbi Y ehudah derives the opposite concepts from the same verse.
The Ra’avad objects to the Rambam’s ruling, maintaining that the halachah follows Rabbi Yehudah. The Radbaz and the Kessef Mishneh support the Rambam’s ruling, citing Ezra 4:3 which states that the gentiles do not have a portion in building the Temple, the intent for which endowment valuations are given. See also Halachah 11.

19.

Who are not liable in the observance of the mitzvot themselves, because they are not in control of their intellectual faculties.

20.

This applies even to a Canaanite servant, not only a Jewish servant (Arachin 2a).

21.

For, otherwise, all of his financial resources are acquired by his master.

22.

Note the contrast to the following halachah.

23.

See Chapter 8, Halachah 2.

24.

The person’s age is of no consequence whatsoever.

25.

An airech may not be pledged for these individuals (Halachot 3 and 5).

26.

See Halachah 11.

27.

See Chapter 5, Halachah 19.

28.

The Rambam (and his sources) are borrowing the wording of II Kings 12:6.

29.

I.e., for matters that are for the communal benefit (the Rambam’s Commentary to the Mishnah, Arachin I :2).

30.

For it becomes consecrated and it is forbidden to benefit from it. See Hilchot Matanot Aniyim 8:8; Hilchot Meilah 5:15.

31.

Who is taking his last breaths, as stated in the Rambam’s Commentary to the Mishnah (Arachin 1:3, Rav Kappach’s translation). Compare to Hilchot Gerushin 6:28.

32.

Nor is an airech he takes binding (Arachin 6b ). Note the contrast to the following halachah and note the gloss of the Radbaz.

33.

Note, however, Hilchot Evel 4:5.

34.

Since the Torah has condemned such a person to death, the matter is not dependent on the will of mortals. If, by contrast, one is condemned to death by a mortal king, these laws do not apply, because it is possible that the king will retract his decree (the Rambam's Commentary to the Mishnah, loc. cit.). Compare to Hilchot Gerushin 6:29.

35.

Our translation follows the commentary of Rashi and others.

36.

Even against the will of the heirs, for a binding obligation has been created on the · estate. Just as an estate is liable for the loans taken by the testator when supported by a legal document, so too, it is liable for the obligations established by Torah Law (the Rambam’ s Commentary to the Mishnah, Arachin 1 :3).

37.

In his Commentary to the Mishnah (Arachin 1:1), the Rambam explains that since these individuals are not liable for the redemption of the firstborn, one might think that they are not liable in this context as well. Hence, it is necessary to emphasize that they are.

38.

As explained in Hilchot Nedarim 11:1-3, when a twelve year old boy and an eleven year old girl are aware of the significance of their vows, their vows are binding according to Scriptural Law. Below this age, their vows are not binding.

39.

When he comes of age and has money of his own.

40.

See Hilchot Nedarim 2:2. Since Leviticus 27:2 uses the term vow when speaking of these pledges, they are bound by the laws applying to other vows.

41.

See Hilchot Nedarim 4:5,7.

42.

The person making the pledge.

43.

See Chapter 3, Halachot 2-3, which state that the minimum amount of an airech is a sela. The Lechem Mishneh rules that a sela must be given for each individual whose airech he pledged.

44.

I.e., the airech specified by the Torah.

45.

For arechim are vows and one vow can take effect upon another (Radbaz).

46.

We assume that his obligation was for the smallest amount possible.

47.

See Chapter 8, Halachah 2.

48.

I.e., the obligation takes effect only when he appears before the priest for appraisal (the Rambam’s Commentary to the Mishnah, Arachin 5:3). Since he did not do that, his heirs are under no obligation (Radbaz). The Ra’avad, however, differs with the Rambam and maintains that as soon as a person pledges an airech, he is liable for it and an obligation is created for his estate. Hence, he differs with the Rambam’s ruling.
Apparently, the Rambam is saying that if a person pledges an airech, he must appear before a priest and state his age, so that the priest will establish his appraisal. The Merkevat HaMishneh notes that the literal meaning of the verse is that if a person is too poor to pay the airech, the priests will evaluate how much he can pay.

49.

For once an airech is established, a binding obligation is incurred and his estate is required to pay.

50.

Until an appraisal is established by the courts, the obligation is not defined. Hence, when he dies, all liability is removed from the estate because a deceased person has no worth (Arachin 20a).

51.

According to early printings and authoritative manuscripts of the Mishneh Torah. This clause should be part of the previous halachah and the present halachah begins: “Similarly, when a person says: ‘I pledge .... ‘”

52.

This is a direct extension of the concepts stated in Halachah 21.

53.

As the Rambam emphasizes in his Commentary to the Mishnah (Arachin 5:2), there is a difference in this regard between the pledge of an airech and the pledge of a person’s worth. When his airech is pledged, the person who made the pledge is liable as soon as he stands before the court for appraisal. Since the matter is dependent on his age alone, there is no need for an evaluation. When, by contrast, a person’s worth is pledged, that worth must be evaluated and until the evaluation is completed, there is no obligation.

By Rabbi Moshe ben Maimon ("Maimonides"); translated by Eliyahu Touger

The text on this page contains sacred literature. Please do not deface or discard.

Vowelized Hebrew text courtesy Torat Emet under CC 2.5 license.

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