Vayikra (Leviticus) Chapter 27

22If someone consecrates to God a field that he had purchased, which is not one of his inherited fields, and someone wishes to redeem it,   כבוְאִם֙ אֶת־שְׂדֵ֣ה מִקְנָת֔וֹ אֲשֶׁ֕ר לֹ֖א מִשְּׂדֵ֣ה אֲחֻזָּת֑וֹ יַקְדִּ֖ישׁ לַֽיהֹוָֽה:
וְאִם אֶת־שְׂדֵה מִקְנָתוֹ וגו' - If… a field that he had purchased…. There is a difference between a consecrated purchased field and a consecrated inherited field – for a purchased field is not divided among the priests in the Jubilee year, because the buyer only has the ability to consecrate it until the Jubilee year, for in the Jubilee year it would anyway have ultimately left his possession and returned to its original owner. Therefore, if he wishes to redeem it before the Jubilee year, he must do so for the same price fixed for an inherited field, but if he does not redeem it, and the Temple treasurer sells it to someone else, or if it is not redeemed at all – “the field must revert in the Jubilee year to the one from whom he bought it” 1 – i.e., to the one from whom the one who consecrated it bought it. And so that you do not say: “the one from whom he bought it” refers to the one from whom the last buyer bought it, meaning the treasurer, it was therefore necessary to continue: “the one whose inherited land it was” – as an ancestral heritage, meaning the original owner who sold it to the one who consecrated it.   וְאִם אֶת־שְׂדֵה מִקְנָתוֹ וגו'.  חִלּוּק יֵשׁ בֵּין שְׂדֵה מִקְנָה לִשְׂדֵה אֲחֻזָּה, שֶׁשְּׂדֵה מִקְנָה לֹא תִתְחַלֵּק לַכֹּהֲנִים בַּיּוֹבֵל, לְפִי שֶׁאֵינוֹ יָכוֹל לְהַקְדִּישָׁהּ אֶלָּא עַד הַיּוֹבֵל, שֶׁהֲרֵי בַיּוֹבֵל הָיְתָה עֲתִידָה לָצֵאת מִיָּדוֹ וְלָשׁוּב לַבְּעָלִים, לְפִיכָךְ אִם בָּא לְגָאֳלָהּ, יִגְאַל בַּדָּמִים הַלָּלוּ הַקְּצוּבִים לִשְׂדֵה אֲחֻזָּה; וְאִם לֹא יִגְאַל, וְיִמְכְּרֶנָּה גִּזְבָּר לְאַחֵר, אוֹ אִם יִגְאַל הוּא בשנת היובל ישוב השדה לאשר קנהו מאתו — אוֹתוֹ שֶׁהִקְדִּישׁ, וּפֶן תֹּאמַר "לַאֲשֶׁר קָנָהוּ" הַלּוֹקֵחַ הַזֶּה הָאַחֲרוֹן מֵאִתּוֹ, וְזֶהוּ הַגִּזְבָּר, לְכָךְ הֻצְרַךְ לוֹמַר לאשר לו אחזת הארץ — מִירֻשַּׁת אָבוֹת, וְזֶהוּ בְּעָלִים הָרִאשׁוֹנִים שֶׁמְּכָרוּהָ לַמַּקְדִּישׁ (ערכין כ"ו):
23the priest must calculate for him the amount of the field’s value remaining until the Jubilee year. The redeemer must give the priest the value as calculated on that day. The money will be holy to God.   כגוְחִשַּׁב־ל֣וֹ הַכֹּהֵ֗ן אֵ֚ת מִכְסַ֣ת הָֽעֶרְכְּךָ֔ עַ֖ד שְׁנַ֣ת הַיֹּבֵ֑ל וְנָתַ֤ן אֶת־הָֽעֶרְכְּךָ֙ בַּיּ֣וֹם הַה֔וּא קֹ֖דֶשׁ לַֽיהֹוָֽה:
24The field must revert in the Jubilee year to the one from whom the person who consecrated it bought it, namely, the one whose inherited land it was originally.   כדבִּשְׁנַ֤ת הַיּוֹבֵל֙ יָשׁ֣וּב הַשָּׂדֶ֔ה לַֽאֲשֶׁ֥ר קָנָ֖הוּ מֵֽאִתּ֑וֹ לַֽאֲשֶׁר־ל֖וֹ אֲחֻזַּ֥ת הָאָֽרֶץ:
25Every valuation in these laws must be made according to the sacred shekel, whereby one shekel is the equivalent of twenty gerahs.   כהוְכָ֨ל־עֶרְכְּךָ֔ יִֽהְיֶ֖ה בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֥ים גֵּרָ֖ה יִֽהְיֶ֥ה הַשָּֽׁקֶל:
וְכָל־עֶרְכְּךָ יִֽהְיֶה בְּשֶׁקֶל הַקֹּדֶשׁ - Every valuation must be made according to the sacred shekel - i.e., any value regarding which shekels are written must be in the sacred shekel.   וְכָל־עֶרְכְּךָ יִֽהְיֶה בְּשֶׁקֶל הַקֹּדֶשׁ.  כָּל עֶרְכְּךָ שֶׁכָּתוּב בּוֹ שְׁקָלִים, יִהְיֶה בְשֶׁקֶל הַקֹּדֶשׁ:
עֶשְׂרִים גֵּרָה - Twenty gerahs - which are 20 ma’ahs. This was the original measure, but later they added to it a sixth. Our rabbis 2 said: six silver ma’ahs make a dinar, and thus there are 24 ma’ahs to a sela.   עֶשְׂרִים גֵּרָה.  עֶשְׂרִים מָעוֹת, כָּךְ הָיוּ מִתְּחִלָּה, וּלְאַחַר מִכָּאן הוֹסִיפוּ שְׁתוּת, וְאָמְרוּ רַבּוֹתֵינוּ שֵׁשׁ מָעָה כֶּסֶף דִּינָר, עֶשְׂרִים וְאַרְבַּע מָעוֹת לְסֶלַע (עי' בכורות נ'):
26Although in general, when you consecrate an animal, you may designate it to be any type of sacrifice you wish, no man may consecrate a firstborn animal as any other type of sacrifice, since it must by law be sacrificed to God only as a firstborn. Thus, whether it be a work-bull, a sheep, or a goat, it belongs to God from birth and, as such, is not yours to consecrate.   כואַךְ־בְּכ֞וֹר אֲשֶׁ֨ר יְבֻכַּ֤ר לַֽיהֹוָה֙ בִּבְהֵמָ֔ה לֹֽא־יַקְדִּ֥ישׁ אִ֖ישׁ אֹת֑וֹ אִם־שׁ֣וֹר אִם־שֶׂ֔ה לַֽיהֹוָ֖ה הֽוּא:
לֹֽא־יַקְדִּישׁ אִישׁ אֹתוֹ - No man may consecrate it - for the sake of a different offering, for it is not his to do so.   לֹֽא־יַקְדִּישׁ אִישׁ אֹתוֹ.  לְשֵׁם קָרְבָּן אַחֵר, לְפִי שֶׁאֵינוֹ שֶׁלּוֹ (עי' ערכין כ"ט):
27If someone consecrates a spiritually defiled animal, he may redeem it by paying its value, but he must add its fifth to it. If it is not redeemed, it must be sold according to its value.   כזוְאִ֨ם בַּבְּהֵמָ֤ה הַטְּמֵאָה֙ וּפָדָ֣ה בְעֶרְכֶּ֔ךָ וְיָסַ֥ף חֲמִֽשִׁת֖וֹ עָלָ֑יו וְאִם־לֹ֥א יִגָּאֵ֖ל וְנִמְכַּ֥ר בְּעֶרְכֶּֽךָ:
וְאִם בַּבְּהֵמָה הַטְּמֵאָה וגו' - (lit.) If among defiled animals… This verse cannot be referring to the firstborn, for one cannot say regarding the firstborn of an animal of species forbidden to eat: “he may redeem it by paying its value.” It cannot refer to a firstborn donkey, for a firstborn donkey is redeemed only with a lamb, which is a gift to the priest and does not go to the Sanctuary. Rather, the verse is referring to dedicating something to the Sanctuary, for the verse above, 3 using similar terminology, spoke of redeeming an animal from a permitted species that became blemished, whereas here it speaks of one who consecrates an animal from a forbidden species, to be used for the Temple upkeep.   וְאִם בַּבְּהֵמָה הַטְּמֵאָה וגו'.  אֵין הַמִּקְרָא הַזֶּה מוּסָב עַל הַבְּכוֹר, שֶׁאֵין לוֹמַר בִּבְכוֹר בְּהֵמָה טְמֵאָה וּפָדָה בְּעֶרְכְּךָ, וַחֲמוֹר אֵין זֶה, שֶׁהֲרֵי אֵין פִּדְיוֹן פֶּטֶר חֲמוֹר אֶלָּא טָלֶה, וְהוּא מַתָּנָה לַכֹּהֵן, וְאֵינוֹ לְהֶקְדֵּשׁ, אֶלָּא הַכָּתוּב מוּסָב עַל הַהֶקְדֵּשׁ, שֶׁהַכָּתוּב שֶׁל מַעְלָה דִּבֵּר בְּפִדְיוֹן בְּהֵמָה טְהוֹרָה שֶׁהֻמְּמָה, וְכָאן דִּבֵּר בְּמַקְדִּישׁ בְּהֵמָה טְמֵאָה לְבֶדֶק הַבַּיִת:
וּפָדָה בְעֶרְכֶּךָ - He may redeem it by [paying its] value - i.e., according to how the priest will evaluate it.   וּפָדָה בְעֶרְכֶּךָ.  כְּפִי מַה שֶּׁיַּעֲרִיכֶנָּה הַכֹּהֵן:
וְאִם לֹא יִגָּאֵל - If it is not redeemed - by the owner.   וְאִם לֹא יִגָּאֵל.  עַל יְדֵי בְעָלִים:
וְנִמְכַּר בְעֶרְכֶּךָ - It must be sold according to [its] value - to others.   וְנִמְכַּר בְעֶרְכֶּךָ.  לַאֲחֵרִים:
28However, anything that a person segregates for God from any of his property—whether it be the person of his non-Jewish bondservant, an animal, or part of his inherited field—may neither be sold nor redeemed. Any segregation of superior holiness must be given to God.   כחאַ֣ךְ כָּל־חֵ֡רֶם אֲשֶׁ֣ר יַֽחֲרִם֩ אִ֨ישׁ לַֽיהֹוָ֜ה מִכָּל־אֲשֶׁר־ל֗וֹ מֵֽאָדָ֤ם וּבְהֵמָה֙ וּמִשְּׂדֵ֣ה אֲחֻזָּת֔וֹ לֹ֥א יִמָּכֵ֖ר וְלֹ֣א יִגָּאֵ֑ל כָּל־חֵ֕רֶם קֹֽדֶשׁ־קָֽדָשִׁ֥ים ה֖וּא לַֽיהֹוָֽה:
אַךְ כָּל־חֵרֶם וגו' - (lit.) However, anything segregated… Our rabbis 4 differed in this matter: Some say that a segregated entity whose purpose is not specified is to be given to the Sanctuary for its upkeep. How, then, do I explain: “Any segregated entity in Israel will be yours”? 5 It refers to an entity specifically segregated for the priests, where one said: “This is segregated for a priest.” But others say that any unspecified segregated entity is given to the priests.   אַךְ כָּל־חֵרֶם וגו'.  נֶחְלְקוּ רַבּוֹתֵינוּ בַּדָּבָר, יֵשׁ אוֹמָרִים סְתָם חֲרָמִים לְהֶקְדֵּשׁ, וּמָה אֲנִי מְקַיֵּם כָּל חֵרֶם בְּיִשְׂרָאֵל לְךָ יִהְיֶה? בְּחֶרְמֵי כֹהֲנִים, שֶׁפֵּרֵשׁ וְאָמַר הֲרֵי זֶה חֵרֶם לַכֹּהֵן; וְיֵשׁ שֶׁאָמְרוּ, סְתָם חֲרָמִים לַכֹּהֵן (עי' ספרא; ערכין כ"ח):
לֹא יִמָּכֵר וְלֹא יִגָּאֵל - It may neither be sold nor redeemed - but must be given to a priest. According to the opinion that an unspecified segregated entity is given to the priests, this verse is explained as referring to an unspecified segregated entity. And the opinion that an unspecified segregated entity is given to the Temple for its upkeep explains this verse as referring to when one segregated something specifically for the priests, for everyone agrees that entities segregated for the priests cannot be redeemed until entering the possession of the priest, but entities segregated for the Temple are redeemable.   לֹא יִמָּכֵר וְלֹא יִגָּאֵל.  אֶלָּא יִנָּתֵן לַכֹּהֵן: לְדִבְרֵי הָאוֹמֵר סְתָם חֲרָמִים לַכֹּהֲנִים, מְפֹרָשׁ מִקְרָא זֶה בִּסְתָם חֲרָמִים, וְהָאוֹמֵר סְתָם חֲרָמִים לְבֶדֶק הַבַּיִת, מְפָרֵשׁ מִקְרָא זֶה בְּחֶרְמֵי כֹהֲנִים — שֶׁהַכֹּל מוֹדִים שֶׁחֶרְמֵי כֹהֲנִים אֵין לָהֶם פִּדְיוֹן עַד שֶׁיָּבֹאוּ לְיַד כֹּהֵן וְחֶרְמֵי גָּבוֹהַּ נִפְדִּים:
כָּל־חֵרֶם קֹֽדֶשׁ־קָֽדָשִׁים הוּא - (lit.) Any segregation is of superior holiness. The opinion that an unspecified segregated entity is given to the Temple for its upkeep brings a proof from here. But the opinion that an unspecified segregated entity is given to the priests explains: כָּל חֵרֶם קֹדֶשׁ קָדָשִׁים הוּא לַה׳ as teaching us that segregating an animal for priests takes effect both on sacrifices of superior holiness and on sacrifices of lesser holiness, and accordingly, in addition to offering the animal as a sacrifice, one gives the priest according to what we have learned in Tractate Arachin: 6 if one segregated a sacrificial vow, he gives the priest its value, and if one segregated a sacrificial dedication, he gives the priest the value of the gratification it usually brings one on whose behalf it is brought.   כָּל־חֵרֶם קֹֽדֶשׁ־קָֽדָשִׁים הוּא.  הָאוֹמֵר סְתָם חֲרָמִים לְבֶדֶק הַבַּיִת, מֵבִיא רְאָיָה מִכָּאן, וְהָאוֹמֵר סְתָם חֲרָמִים לַכֹּהֲנִים, מְפָרֵשׁ "כָּל חֵרֶם קֹדֶשׁ קָדָשִׁים הוּא" לְלַמֵּד שֶׁחֶרְמֵי כֹהֲנִים חָלִים עַל קָדְשֵׁי קָדָשִׁים וְעַל קָדָשִׁים קַלִּים, וְנוֹתֵן לַכֹּהֵן, כְּמוֹ שֶׁשָּׁנִינוּ בְמַסֶּכֶת עֲרָכִין (דף כ"ח), אִם נֵדֶר, נוֹתֵן דְּמֵיהֶן, וְאִם נְדָבָה, נוֹתֵן אֶת טוֹבָתָהּ:
מֵֽאָדָם - (lit.) Of a person - specifically, he segregated his Canaanite bondmen or bondwomen.   מֵֽאָדָם.  כְּגוֹן שֶׁהֶחֱרִים עֲבָדָיו וְשִׁפְחוֹתָיו הַכְּנַעֲנִים: