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Leviticus 27:26 - Divine claim on firstborn animals

Leviticus 27:26 - ויקרא 27:26

Hebrew Text

אַךְ־בְּכוֹר אֲשֶׁר־יְבֻכַּר לַיהוָה בִּבְהֵמָה לֹא־יַקְדִּישׁ אִישׁ אֹתוֹ אִם־שׁוֹר אִם־שֶׂה לַיהוָה הוּא׃

English Translation

Only the firstling of the beasts, which should be the Lord’s firstling, no man shall dedicate that; whether it be ox, or sheep: it is the Lord’s.

Transliteration

Akh-bekhor asher-yevukar la-Adonai bivhemah lo-yakdish ish oto im-shor im-seh la-Adonai hu.

Hebrew Leining Text

אַךְ־בְּכ֞וֹר אֲשֶׁר־יְבֻכַּ֤ר לַֽיהֹוָה֙ בִּבְהֵמָ֔ה לֹֽא־יַקְדִּ֥ישׁ אִ֖ישׁ אֹת֑וֹ אִם־שׁ֣וֹר אִם־שֶׂ֔ה לַֽיהֹוָ֖ה הֽוּא׃
אַךְ־בְּכ֞וֹר אֲשֶׁר־יְבֻכַּ֤ר לַֽיהֹוָה֙ בִּבְהֵמָ֔ה לֹֽא־יַקְדִּ֥ישׁ אִ֖ישׁ אֹת֑וֹ אִם־שׁ֣וֹר אִם־שֶׂ֔ה לַֽיהֹוָ֖ה הֽוּא׃

🎵 Listen to leining

Parasha Commentary

Overview of the Verse

The verse (Vayikra 27:26) discusses the sanctity of firstborn animals (בכור בהמה) and prohibits a person from consecrating them, as they already belong to Hashem by default. This law is rooted in the mitzvah of bekhor (firstborn) established after Yetziat Mitzrayim (Exodus 13:2).

Rashi's Explanation

Rashi clarifies that this verse teaches that one cannot declare a firstborn animal as a hekdesh (sanctified offering) because it is already inherently sanctified to Hashem. The phrase "לַיהוָה הוּא" ("it is the Lord’s") emphasizes that its sanctification is automatic and not subject to human declaration.

Rambam's Legal Perspective

In Hilchot Bekhorot (1:5-6), the Rambam rules that a firstborn animal is kodesh mi’meila (sanctified from birth) and cannot be nullified by human intent. Even if someone attempts to consecrate it for another purpose (e.g., as a korban shelamim), the sanctity of the firstborn takes precedence.

Talmudic Discussion (Bechorot 54b)

The Gemara analyzes whether a person who mistakenly sanctifies a firstborn animal transgresses a prohibition. The conclusion is that while the act is ineffective (since the animal is already Hashem’s), there is no formal punishment, as the verse serves as a lav she’ein bo ma’aseh (a prohibition without an actionable violation).

Midrashic Insight (Sifra, Emor 13)

The Sifra connects this law to the broader principle that certain mitzvot are cheftza shel mitzvah (objects inherently bound to a commandment) and cannot be repurposed. Just as one cannot use lulav or matzah for personal benefit, a firstborn animal retains its status regardless of human intervention.

Practical Implications

  • A firstborn kosher animal (ox or sheep) must be given to a kohen (Bamidbar 18:17-18).
  • Non-kosher firstborn animals (e.g., a donkey) are redeemed (pidyon peter chamor) with a lamb (Shemot 13:13).
  • Attempting to consecrate a firstborn for the Mizbeach is invalid and reflects a misunderstanding of its inherent sanctity.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Bekhorot 5b
The verse is discussed in the context of the laws regarding the firstborn of animals and their sanctification to the Lord.
📖 Temurah 4b
The verse is referenced in a discussion about the prohibition of dedicating firstborn animals, as they already belong to the Lord.

Frequently Asked Questions

Q: What does Leviticus 27:26 mean?
A: Leviticus 27:26 teaches that the firstborn of kosher animals (like oxen or sheep) automatically belong to Hashem and cannot be consecrated or redeemed by people. This is based on the mitzvah (commandment) that firstborn animals are holy from birth (Exodus 13:2). Rashi explains that this verse comes to clarify that one cannot 'dedicate' what already belongs to Hashem.
Q: Why is the firstborn animal special in Judaism?
A: Firstborn animals are special because the Torah designates them as belonging to Hashem, commemorating when Hashem spared the Jewish firstborn during the Exodus from Egypt (Exodus 13:11-15). The Mishnah (Bechorot 1:1) discusses the laws of firstborn animals in detail, showing their ongoing significance in Jewish tradition.
Q: What happens to firstborn animals according to Jewish law?
A: According to halacha (Jewish law), firstborn kosher animals without blemishes were given to the kohanim (priests) and offered as sacrifices in the Temple (Numbers 18:17-18). Today, since we lack the Temple, a firstborn kosher animal without blemishes must be given to a kohen, who then redeems it (as discussed in Rambam's Hilchot Bikkurim).