Myśl Żydowska do Kapłańska 27:10

After this preliminary remark, I say that the precepts of the Law may be divided into the following four classes with respect to the punishment for their transgression:—(1) Precepts whose transgression is followed by sentence of death pronounced by a court of law. (2) Precepts whose transgression is punished with excision, such transgression being held to be a very great sin. (3) In some cases the transgression is punished by stripes administered with a strap (such transgression not being considered a grievous sin, as it concerns only a simple prohibition); or by “death by Heaven.” (4) Precepts the transgression of which is not punished [even] by stripes. Prohibitions of this kind are all those that involve no act. But there are the following exceptions: [First], Swearing falsely, because it is gross neglect of man’s duty, who ought to bear constantly in mind the greatness of God. [Secondly], Changing an animal devoted to the sanctuary for another (Lev. 27:10), because this change leads to contemning sacrifices devoted to the name of God. [Thirdly], Cursing a person by the name of God (ibid. 19:14); because many dread the effect of a curse more than bodily harm. The transgression of other negative commandments that involve no act causes little harm, and cannot always be avoided, as it consists in mere words: moreover, man’s back would be inflicted with stripes all the year round if he were to be punished with stripes for each transgression of this kind. Besides, previous warning is impossible in this case. There is also wisdom in the number of stripes; for although the number of their maximum is given, there is no fixed number how many are to be applied to each person; each man receives only as many stripes as he can bear, but not more than forty (Deut. 25:3), even if he be strong enough for a hundred.

For the same reason animals reserved for holy purposes must not be employed in work; nor is the shearing of such animals permitted (Deut. 15:19). The law concerning the change of a sacrifice must be considered as a preventive; for if it were permitted to substitute a good animal for a bad one, people would substitute a bad animal for a good one, and say that it was better than the original; it was therefore the rule that, if any such change had taken place, both the “original sacrifice and the exchange thereof should be holy” (Lev. 27:9). When a person redeems a thing devoted by him to the Sanctuary, he must likewise add one-fifth (Lev. 27:13, 15); the reason for this is plain. Man is usually selfish, and is naturally inclined to keep and save his property. He would therefore not take the necessary trouble in the interest of the Sanctuary: he would not expose his property sufficiently to the sight of the valuer, and its true value would not be fixed. Therefore the owner had to add one-fifth, whilst a stranger paid only the exact value. These rules were laid down in order that people should not despise that with which the name of God is connected, and which serves as a means of approaching God.