레위기 27:28의 주석

אך כל חרם NOTWITHSTANDING NO DOOMED THING… [SHALL BE SOLD OR REDEEMED] — Our Rabbis are of different opinions regarding this matter (i. e. regarding the explanation of the word חרם used in this section). Some say: “All things declared doomed without any statement as to their purpose”, go to the Temple treasury. And if you ask, “But how then can I explain the text addressed to Aaron (Numbers 18:14) “every חרם in Israel shall be thine” (i. e. the priest’s)? Then I reply that I explain it to refer to חרמים expressly made for priests, i. e. that the donor expressly said, “this shall be a doomed thing for the priests” (so that it is not a סתם חרם). Others, however, say, that all things declared doomed without any statement as to their purpose go to the priests (in accordance with Numbers 18:14) (Arakhin 28b).

Unspecified consecrations belong to the Temple treasury. Meaning, to the Temple upkeep.

אך כל חרם, “however no segregated matter that had been presented to the Temple treasury without any further specification;” Rashi quotes a disagreement between the sages as to who is the recipient of items sanctified without a specific address. According to one opinion such monies or goods become the property of the Temple treasury, meaning that they are to be used for repairs to the Temple, etc.; the other opinion is that such monies, etc. described here as cherem, segregated property, are to be distributed amongst the priests whose property they become. He also interprets the line at the end of our verse כל חרם קדש קדשים הוא, “every segregated matter is most holy,” in that sense.

לא ימכר ולא יגאל IT SHALL NOT BE SOLD NOR REDEEMED but shall be given to the priest. Now, according to him who holds that “doomed things not specially assigned” go to the priests, this verse must be explained as referring to such “unassigned doomed things”. He, however, who holds that “unassigned doomed things” go for the Temple repair, explains this verse as referring to such “doomed things” that were expressly declared to be for the priests, since all agree that such doomed things intended for the priests cannot be redeemed before they came into the possession of the priest (when the priest may do whatever he likes with them, because they are חולין; Scripture is thus right in stating 'לא ימכר וכו‎), whilst doomed things intended for the Most High (i. e. for the Sanctuary) are redeemable (Arakhin 29b).

To the hand of the kohein. Explanation: After they reach the hand of the kohein they are completely unconsecrated in every way, and if one wants, one may buy them from the kohein and they are like absolutely unconsecrated items.

לא ימכר ולא יגאל, “it must not be sold (for secular use) nor is it subject to being redeemed,” In other words, the monetary value of such segregated items must be given to the priests. According to Rashi, this line also applies to segregated property without a specific address. Verse 29, according to the dissenting opinion the Torah speaks of items segregated by the priests without a specific address. If someone were to say “the value of this animal which had been destined for a sacrifice on the altar, shall be segregated for me,” he meant that instead it should be given to one or more of the other priests. If, however, he had said the same of segregated property of a non priest, he would have to give the value of the item he referred to the Temple treasury. [Rabbi Chavell, in his annotations, questions the premise that if you declare something banned that is not yours has any legal meaning at all, as it is an accepted rule that no one can declare someone else’s property as holy, segregated or changing its status at all. Ed.] According to the Talmud in tractate Erchin, folio 28, if someone, looking at an ox, were to say: “this ox shall become a burnt offering,” the treasury will decide on the market value of such an ox, and the person having made this vow would have to pay for a burnt offering of an ox in accordance with the amount of money the priest judges that he would have been willing to spend. He will have to give that amount to the treasury, although the animal is not being offered as a burnt offering, seeing it had not belonged to the person who made the vow.

כל חרם קדש קדשים הוא EVERY DOOMED THING IS MOST HOLY — He who holds that “unassigned doomed things” go to the Temple repair produces evidence from here that his assertion is correct, whilst he who holds that “unassigned doomed things” go to the priests explains the words: 'כל חרם קדש קדשים הוא לה as meaning: every doomed thing of that which is most holy (חרם is construct!) shall be the Lord’s and as intended to teach that חרמים made for the priests are applicable to objects holy in the highest degree (e. g. if one says, "This burnt-offering shall be doomed to the priests”) and to subjects holy in a minor degree (e. g. a firstborn animal) and he gives its value to the priest, as we learn in Treatise Arakhin 28b: If it is a נדר (cf. for this term Leviticus 22:18) he pays the full value of it, and if it is a נדבה (Leviticus 22:18) he only pays the value of the gratification he might have of it.

Dedications [dedicated] to the Highest may be redeemed. Explanation: Dedications to the Temple upkeep while still in his hand. The money goes to the Temple upkeep and the property becomes unconsecrated.

מאדם [NO DOOMED THING…] OF MAN […SHALL BE SOLD OR REDEEMED] — for instance, in the case that he has declared as חרם his Canaanite man-servants or maid-servants (Arakhin 28a).

If a vow he gives their worth. Explanation: That he said “I am obligated (to bring an offering).” He is therefore liable for responsibility [to pay if the animal] is lost, and thus the dedication obligates him [to give its full value]. He has to give money equal to its value to a kohein, because dedicated items go to kohanim, and the animal is sacrificed on the altar because of his prior vow.

If a voluntary offering, he gives the worth of its benefit. That is, if he says, “This burnt-offering is dedicated.” He is thus not liable for responsibility [i.e., he is not liable to pay] if the animal got lost, and the dedication is only effective regarding the benefit he derives. That is, what another kohein would want to give this owner in order to delay this sacrifice and not sacrifice it until his watch arrives so that he can have its skin and the other items [a kohein can may take]. There used to be twenty-four watches. Each one took one week during which it sacrificed all the sacrifices and the watch of that each week took whatever the kohanim had a right to. [The person who dedicated a voluntary sacrifice gives] what another kohein would give the owner [of the sacrifice] to delay sacrificing this sacrifice until his watch arrives so that he can have the sacrifice’s skin and the other items. This is a small amount [of money] as the sacrifice might get lost and the kohein will get nothing. Because the owner is not liable for responsibility [if it gets lost], the owner who dedicated a voluntary offering only has to give this [small] amount to a kohein.

His [Canaanite] slaves or his Canaanite maidservants. Gur Aryeh explains: Because it says מאדם (lit. of a person), this implies only his Canaanite slaves and maidservants, but not his Hebrew slaves and maidservants.