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Leviticus 27:12 - Priest determines sacred worth

Leviticus 27:12 - ויקרא 27:12

Hebrew Text

וְהֶעֱרִיךְ הַכֹּהֵן אֹתָהּ בֵּין טוֹב וּבֵין רָע כְּעֶרְכְּךָ הַכֹּהֵן כֵּן יִהְיֶה׃

English Translation

and the priest shall value it, whether it be good or bad: as the priest values it, so shall it be.

Transliteration

Vehe'erich hakohen otah bein tov uvein ra k'erk'cha hakohen ken yihyeh.

Hebrew Leining Text

וְהֶעֱרִ֤יךְ הַכֹּהֵן֙ אֹתָ֔הּ בֵּ֥ין ט֖וֹב וּבֵ֣ין רָ֑ע כְּעֶרְכְּךָ֥ הַכֹּהֵ֖ן כֵּ֥ן יִהְיֶֽה׃
וְהֶעֱרִ֤יךְ הַכֹּהֵן֙ אֹתָ֔הּ בֵּ֥ין ט֖וֹב וּבֵ֣ין רָ֑ע כְּעֶרְכְּךָ֥ הַכֹּהֵ֖ן כֵּ֥ן יִהְיֶֽה׃

🎵 Listen to leining

Parasha Commentary

Context in Vayikra (Leviticus)

The verse (Vayikra 27:12) appears in the context of the laws of erchin (vows of valuation), where a person pledges the value of an animal, person, or property to the Beit HaMikdash. Here, the Torah discusses the appraisal of an animal that was consecrated as a pledge.

Role of the Kohen in Valuation

Rashi explains that the Kohen's assessment is binding ("as the priest values it, so shall it be"), emphasizing that the valuation is not arbitrary but follows halachic guidelines. The Kohen must evaluate based on objective criteria—whether the animal is "good" (healthy and unblemished) or "bad" (blemished or inferior)—to determine its worth for sacrificial purposes (Rashi on Vayikra 27:12).

Halachic Principles from the Talmud

  • Bava Metzia 56b: The Gemara derives from this verse that the Kohen's appraisal is final, even if later found inaccurate, provided it was made in good faith and according to Torah law.
  • Rambam (Hilchot Arachin 4:1): Codifies that the Kohen must assess based on the animal's current state, not potential future value, aligning with the phrase "whether it be good or bad."

Midrashic Insight: Symbolism of "Good and Bad"

The Midrash (Vayikra Rabbah 37:2) connects this verse to broader spiritual lessons: Just as the Kohen distinguishes between tov (good) and ra (bad), a person must discern between proper and improper actions in their service of Hashem. The Kohen’s role mirrors the ethical responsibility to judge fairly in all matters.

Practical Implications

The Kli Yakar (R. Shlomo Ephraim Luntschitz) notes that the Kohen’s valuation underscores the importance of trusting Torah authorities (chachamim) in halachic decisions, as their rulings are binding when rendered according to Torah principles.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Arakhin 7a
The verse is discussed in the context of valuations for vows and dedications, particularly how the priest assesses the value of a person or object.
📖 Bava Metzia 56b
Referenced in a discussion about the authority of priests in making valuations and the implications for monetary law.

Frequently Asked Questions

Q: What does Leviticus 27:12 mean?
A: Leviticus 27:12 discusses the valuation of an animal pledged as a donation to the Temple. The verse states that the priest assesses whether the animal is of good or poor quality, and his valuation is final. This teaches us about the authority of the Kohanim (priests) in matters of sanctity and the importance of honest appraisal in holy matters.
Q: Why is the priest's valuation final in Leviticus 27:12?
A: According to Jewish tradition (Rashi on Leviticus 27:12), the priest's decision is binding because he acts as G-d's representative in matters of the Temple. His judgment reflects divine wisdom, ensuring fairness in dedicating items for sacred use. The Talmud (Chullin 11a) also discusses how Kohanim were trained to make these assessments properly.
Q: How does Leviticus 27:12 apply today without the Temple?
A: While we no longer have the Temple service, the principle of fair valuation remains important in Jewish life. The Rambam (Hilchot Arachin 1:1) explains that the laws of valuations teach honesty in financial dealings, especially regarding charitable donations or holy matters. Today, this reminds us to be truthful when assessing value for tzedakah (charity) or communal needs.
Q: What's the difference between 'good' and 'bad' in Leviticus 27:12?
A: Rashi explains that 'good' refers to an animal without blemishes (fit for altar offerings), while 'bad' means blemished (only suitable for non-sacrificial use). The Midrash (Torat Kohanim) adds that this teaches us everything donated has value - even imperfect items can serve holy purposes when given with proper intention.
Q: Why does the Torah mention both 'good' and 'bad' valuations?
A: The Talmud (Arachin 7a) teaches this shows all donations have merit before G-d, whether of high or low quality. The Sforno explains it emphasizes that the priest must evaluate honestly without favoritism - the same standards apply to everyone. This teaches equality in divine service and the importance of sincere contributions regardless of their material worth.