## Mishneh Torah, Appraisals and Devoted Property Chapter 1

###### Mishneh Torah, Appraisals and Devoted Property 1:1
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הָעֲרָכִים הֵם נֵדֶר מִכְּלַל נִדְרֵי הֶקְדֵּשׁ. שֶׁנֶּאֱמַר (ויקרא כז ב) "אִישׁ כִּי יַפְלִא נֶדֶר בְּעֶרְכְּךָ נְפָשֹׁת לַה'". לְפִיכָךְ חַיָּבִין עֲלֵיהֶן מִשּׁוּם (במדבר ל ג) "לֹא יַחֵל דְּבָרוֹ" וְ(דברים כג כב) "לֹא תְאַחֵר לְשַׁלְּמוֹ" וּמִשּׁוּם (במדבר ל ג) "כְּכָל הַיֹּצֵא מִפִּיו יַעֲשֶׂה":

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Endowment valuations [*arechim*]¹ means "evaluate." Nevertheless, the term is not appropriate, because these endowments do not involve an evaluation of the worth of the person (house or field), but instead, a standard figure. It refers to a donation given to the Temple treasury of one's own free will to be used for improvements within the Temple or the like. are pledges included in the category of vows made to consecrate property,² 1:2. The Rambam makes this statement to explain why he discusses these mitzvot in *Sefer Hafla'ah* (*Kessef Mishneh*). They are mentioned last, because unlike the other subjects discussed in this book, they concern donations to the Temple rather than prohibitions one takes upon oneself (Radbaz). as [Leviticus] 27:2 states: "When a man will utter a vow, making an endowment evaluation concerning humans to God." Therefore [failure to fulfill them] makes one liable for the violation [of the prohibitions, Numbers 30:3:] "He shall not desecrate his word,"³ 1:5 with regard to this prohibition. and [Deuteronomy 23:22]: "Do not delay in paying it,"⁴ (in the introduction to those halachot and in Chapter 14, Halachah 13). and [the positive commandment, Numbers, *loc. cit.*]: "He shall act in accordance with all that he uttered with his mouth."⁵ 1:4 with regard to this positive commandment.

footnotes:
¹ The translation "endowment evaluation" is used because the source of the word airech
² See Hilchot Nedarim
³ See Hilchot Nedarim
⁴ The Rambam describes this prohibition as one of the 613 mitzvot of the Torah, but does not explain it in these halachot, but instead, in Hilchot Ma'aseh HaKorbanot
⁵ See Hilchot Nedarim


###### Mishneh Torah, Appraisals and Devoted Property 1:2
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מִצְוַת עֲשֵׂה לָדוּן בְּדִינֵי עֲרָכִין כַּאֲשֶׁר מְפֹרָשׁ בַּתּוֹרָה. וְאֶחָד הָאוֹמֵר עֶרְכִּי עָלַי. אוֹ הָאוֹמֵר עֵרֶךְ זֶה עָלַי. אוֹ עֵרֶךְ פְּלוֹנִי עָלַי. נוֹתֵן הָעֵרֶךְ לְפִי שְׁנֵי הַנֶּעֱרָךְ וְהוּא הַדָּבָר הַקָּצוּב שֶׁבַּתּוֹרָה לֹא פָּחוֹת וְלֹא יֶתֶר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
It is a positive commandment to render judgment concerning *arechim* as prescribed by the Torah.⁶ (positive commandment 114) and *Sefer HaChinuch* (mitzvah 350) include this commandment among the 613 mitzvot of the Torah. Whether one says: "I pledge my *airech*," "I pledge the *airech* of this person," or "I pledge the *airech* of so-and-so," he must pay the *airech* as prescribed according to the age of the person specified.⁷This is a fixed amount as dictated by the Torah, neither more, nor less.

footnotes:
⁶ See Leviticus, ch. 27. Sefer HaMitzvot
⁷ I.e., the age of the person mentioned. The age of the donor is not significant.


###### Mishneh Torah, Appraisals and Devoted Property 1:3
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וְכַמָּה הוּא הָעֵרֶךְ. אִם הָיָה הַנֶּעֱרָךְ בֶּן שְׁלֹשִׁים יוֹם אוֹ פָּחוֹת אֵין לוֹ עֵרֶךְ וְהָאוֹמֵר עָלָיו עֵרֶךְ זֶה עָלַי הֲרֵי זֶה כְּאוֹמֵר עֵרֶךְ כְּלִי זֶה עָלַי וְאֵינוֹ חַיָּב כְּלוּם. הָיָה מִבֶּן אֶחָד וּשְׁלֹשִׁים יוֹם עַד בֶּן חָמֵשׁ שָׁנִים גְּמוּרוֹת עֵרֶךְ הַזָּכָר חֲמִשָּׁה שְׁקָלִים וְהַנְּקֵבָה שְׁלֹשָׁה שְׁקָלִים. מִשֶּׁנִּכְנַס בִּשְׁנַת שֵׁשׁ יוֹם אֶחָד עַד שֶׁיַּשְׁלִים שְׁנַת עֶשְׂרִים עֵרֶךְ הַזָּכָר עֶשְׂרִים שְׁקָלִים וְהַנְּקֵבָה עֲשָׂרָה שְׁקָלִים. מִשֶּׁיִּכָּנֵס בִּשְׁנַת אַחַת וְעֶשְׂרִים יוֹם עַד שֶׁיַּשְׁלִים שְׁנַת שִׁשִּׁים עֵרֶךְ הַזָּכָר חֲמִשִּׁים שְׁקָלִים וְהַנְּקֵבָה שְׁלֹשִׁים שְׁקָלִים. וּמִשֶּׁיִּכָּנֵס בִּשְׁנַת אַחַת וְשִׁשִּׁים יוֹם עַד יוֹם מוֹתוֹ אֲפִלּוּ חָיָה כַּמָּה שָׁנִים עֵרֶךְ הַזָּכָר חֲמִשָּׁה עָשָׂר שְׁקָלִים וְהַנְּקֵבָה עֲשָׂרָה שְׁקָלִים:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
What is the *airech* [prescribed by the Torah]? If the person whose *airech* was donated was 30 days old or less,⁸ 11:17. Note, however, the contrast to Halachah 9. he has no *airech*. When one says: "I pledge the *airech* of this person," [and the person is 30 days old or less,] it is as if he said: "I pledge the *airech* of this utensil"⁹ with regard to utsensils. and [the donor] is not liable at all.
If [the person whose *airech* was donated] was between 30 days old and a full five years,¹⁰ the *airech* of a male is five [silver] *shekalim* and of a female, three [silver] *shekalim*.¹¹ is eight oz. of silver in contemporary measure. From when one begins his or her sixth year until the completion of the twentieth year, the *airech* of a male is 20 [silver] *shekalim* and of a female, 10 [silver] *shekalim*. From when one begins his or her twenty-first year until the completion of the sixtieth year, the *airech* of a male is 50 [silver] *shekalim* and of a female, 30 [silver] *shekalim*..From when one begins his or her sixty-first year until the day of his or her death, [regardless of] the number of years [he or she lives,] the*airech* of a male is 15 [silver] *shekalim* and of a female, 10 [silver]*shekalim.*.

footnotes:
⁸ Until an infant reaches his thirty-first day, we are concerned that he will not survive. See also Hilchot Bikkurim
⁹ For the Torah makes no mention of the construct of airachin
¹⁰ I.e., he reached his sixth birthday.
¹¹ A shekel


###### Mishneh Torah, Appraisals and Devoted Property 1:4
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כָּל הַשָּׁנִים הָאֵלּוּ מֵעֵת לְעֵת מִיּוֹם הַלֵּדָה. וְכָל הַשְּׁקָלִים בְּשֶׁקֶל הַקֹּדֶשׁ וְהוּא מִשְׁקַל שְׁלֹשׁ מֵאוֹת וְעֶשְׂרִים שְׂעוֹרָה מִכֶּסֶף טָהוֹר. וּכְבָר הוֹסִיפוּ עָלָיו וְעָשׂוּ אוֹתוֹ סֶלַע כְּמוֹ שֶׁבֵּאַרְנוּ בְּהִלְכוֹת שְׁקָלִים:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
All of these years are calculated from day to day from the person's birthday.¹² All of the *shekalim* are holy *shekalim*, i.e., the weight in pure silver of 320 barley corns. [Our Sages] already added to the value [of this coin] and made it equivalent to a *sela*,¹³, weighing 384 barley corns of silver. as we explained in *Hilchot Shekalim*.¹⁴ 1:2.

footnotes:
¹² With regard to the censuses taken in the desert, the person's age at the beginning of the year was important. In this context, by contrast, the reckoning is made for every person individually.
¹³ A coin widely used in the Second Temple era. It was somewhat larger than a shekel
¹⁴ Hilchot Shekalim


###### Mishneh Torah, Appraisals and Devoted Property 1:5
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טֻמְטוּם וְאַנְדְּרוֹגִינוּס אֵין לָהֶם עֵרֶךְ שֶׁלֹּא קָצְבָה תּוֹרָה עֵרֶךְ אֶלָּא לְזָכָר וַדַּאי אוֹ לִנְקֵבָה וַדָּאִית. לְפִיכָךְ טֻמְטוּם וְאַנְדְּרוֹגִינוּס שֶׁאָמַר עֶרְכִּי עָלַי אוֹ שֶׁהֶעֱרִיכוֹ אַחֵר אֵינוֹ חַיָּב כְּלוּם:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
There is no *airech* for a *tumtum*¹⁵ or an *androgynus*,¹⁶ 2:11 for a detailed description of such a person's halachic status. See also *Hilchot Ishut* 2:24. for the Torah prescribed an *airech* only for a male whose status is definite or a female whose status is definite. Therefore if a *tumtum* or an *androgynus* says: "I pledge my *airech*," or another person pledges their *airech*, their statements are of no consequence.¹⁷ or *androgynus* pledges the *airech* of a man or a woman, the pledge is binding (*Arachin* 2a). If an operation is performed on a *tumtum* and it is revealed that he is a male or female, an *airech* may be given accordingly.

footnotes:
¹⁵ A person whose genital area is covered by flesh and thus it is impossible to determine his gender.
¹⁶ A person with both male and female genital organs. See Hilchot Nazirut
¹⁷ If, however, a tumtum


###### Mishneh Torah, Appraisals and Devoted Property 1:6
[Mishneh Torah, Appraisals and Devoted Property 1:6](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Appraisals%20and%20Devoted%20Property/r/1:6)

הָעַכּוּ"ם נֶעֱרָךְ אֲבָל אֵינוֹ מַעֲרִיךְ. כֵּיצַד. עַכּוּ"ם שֶׁאָמַר עֶרְכִּי עָלַי אוֹ עֵרֶךְ יִשְׂרָאֵל זֶה עָלַי לֹא אָמַר כְּלוּם. וְיִשְׂרָאֵל שֶׁאָמַר עֵרֶךְ עַכּוּ"ם זֶה עָלַי אוֹ עֵרֶךְ פְּלוֹנִי הָעַכּוּ"ם עָלַי נוֹתֵן לְפִי שְׁנֵי הָעַכּוּ"ם הַנֶּעֱרָךְ. וְכֵן הַמַּעֲרִיךְ אֶת הַחֵרֵשׁ וְאֶת הַשּׁוֹטֶה חַיָּב וְנוֹתֵן לְפִי שָׁנָיו:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
An *airech* may be pledged for a gentile, but the pledge of a gentile is of no consequence.¹⁸ 5b derives this from Leviticus 27:2 which introduces this mitzvah with the phrase: "Speak to the children of Israel," thus excluding gentiles from pledging endowment evaluations. Nevertheless, the verse includes the word *ish*, "man," seemingly unnecessarily, indicating that a pledge can be made concerning a gentile. This is the opinion of Rabbi Meir. Rabbi Yehudah derives the opposite concepts from the same verse.
The Ra'avad objects to the Rambam's ruling, maintaining that the halachah follows Rabbi Yehudah. The Radbaz and the *Kessef Mishneh* support the Rambam's ruling, citing Ezra 4:3 which states that the gentiles do not have a portion in building the Temple, the intent for which endowment evaluations are given. See also Halachah 11. What is implied? When a gentile says: "I pledge my *airech*," or "I pledge the *airech* of this Jew," his words are of no consequence. When, [by contrast,] a Jew says: "I pledge the *airech* of this gentile" or "I pledge the *airech* of so-and-so, the gentile," he must pay according to the age of the gentile whose *airech* he pledged. Similarly, if one pledges the *airech* of a deaf-mute or an intellectually or emotionally unstable person,¹⁹ he is obligated to pay according to that person's age.

footnotes:
¹⁸ Arachin
¹⁹ Who are not liable in the observance of the mitzvot themselves, because they are not in control of their intellectual faculties.


###### Mishneh Torah, Appraisals and Devoted Property 1:7
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הָעֶבֶד נֶעֱרָךְ וְעוֹרֵךְ כִּשְׁאָר יִשְׂרָאֵל. וְאִם יִפָּדֶה וְהָיָה לוֹ יִתֵּן עֵרֶךְ שֶׁנָּדַר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
An *airech* may be pledged for a servant and he may pledge an *airech* like any member of the Jewish people.²⁰ 2a). If he is redeemed²¹ and he has financial resources, he should pay the pledge that he vowed.

footnotes:
²⁰ This applies even to a Canaanite servant, not only a Jewish servant (Arachin
²¹ For, otherwise, all of his financial resources are acquired by his master.


###### Mishneh Torah, Appraisals and Devoted Property 1:8
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אֶחָד הַמַּעֲרִיךְ אֶת הַיָּפֶה הַבָּרִיא וְאֶחָד הַמַּעֲרִיךְ אֶת הַכָּעוּר הַחוֹלֶה. אֲפִלּוּ הָיָה הַנֶּעֱרָךְ מֻכֶּה שְׁחִין אוֹ סוּמָא אוֹ גִּדֵּם וְיֵשׁ בּוֹ כָּל מוּם נוֹתֵן לְפִי שָׁנָיו כְּמוֹ שֶׁכָּתוּב בַּתּוֹרָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Whether a person pledges the *airech* of an attractive, healthy person or one who is ugly and infirm, he must give the fixed amount specified by the Torah according to the age of that person.²² [This applies] even if that person has leprous blotches, is blind, lacking a limb, or possesses any type of blemish.

footnotes:
²² Note the contrast to the following halachah.


###### Mishneh Torah, Appraisals and Devoted Property 1:9
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הַדָּמִים אֵינָן כַּעֲרָכִין. כֵּיצַד. הָאוֹמֵר דָּמַי עָלַי אוֹ דְּמֵי זֶה עָלַי אוֹ דְּמֵי פְּלוֹנִי עָלַי אֲפִלּוּ הָיָה אוֹתוֹ פְּלוֹנִי קָטָן בֶּן יוֹמוֹ אוֹ טֻמְטוּם וְאַנְדְּרוֹגִינוּס אוֹ עַכּוּ"ם נוֹתֵן מַה שֶּׁהוּא שְׁוֵה דִּינָר אוֹ אֶלֶף כְּאִלּוּ הוּא עֶבֶד הַנִּמְכָּר בַּשּׁוּק:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Pledges for a person's worth are not like *arechim*. What is implied? When a person says: "I am responsible for my worth," "I am responsible for that person's worth," or "I am responsible for the worth of so-and-so," he must pay the worth of that person as if he were a servant sold in the marketplace,²³ whether it be a *dinar* or a thousand *dinar*.²⁴ [This applies] even if that person is a minor one day old, a *tumtum*, an *androgynus*²⁵ may not be pledged for these individuals (Halachot 3 and 5). or a gentile.²⁶

footnotes:
²³ See Chapter 8, Halachah 2.
²⁴ The person's age is of no consequence whatsoever.
²⁵ An airech
²⁶ See Halachah 11.


###### Mishneh Torah, Appraisals and Devoted Property 1:10
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וְהָעֲרָכִים כֻּלָּן וְהַדָּמִים הַכּל סְתָמָן לְבֶדֶק הַבַּיִת וְיִפְּלוּ הַכּל לַלִּשְׁכָּה שֶׁהָיְתָה בַּמִּקְדָּשׁ מוּכֶנֶת לְקָדְשֵׁי בֶּדֶק הַבַּיִת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Unless specified otherwise,²⁷ all *arechim* and all pledges of worth are [dedicated to] physical improvements to the Temple.²⁸ They are placed in a special chamber in the Temple which is prepared for [funds] consecrated for physical improvements to the Temple.

footnotes:
²⁷ See Chapter 5, Halachah 19.
²⁸ The Rambam (and his sources) are borrowing the wording of II Kings 12:6.


###### Mishneh Torah, Appraisals and Devoted Property 1:11
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עַכּוּ"ם שֶׁאָמַר דָּמַי עָלַי אוֹ דְּמֵי פְּלוֹנִי עָלַי נוֹתֵן כְּפִי נִדְרוֹ וְאֵינוֹ נוֹפֵל לַלִּשְׁכָּה שֶׁאֵין מְקַבְּלִין מִן הָעַכּוּ"ם נְדָבָה אוֹ נֵדֶר לְחַזֵּק אֶת בֶּדֶק הַבַּיִת אוֹ בֶּדֶק יְרוּשָׁלַיִם שֶׁנֶּאֱמַר (עזרא ד ג) "לֹא לָכֶם וָלָנוּ לִבְנוֹת בַּיִת" וְגוֹ'. וְנֶאֱמַר (נחמיה ב כ) "וְלָכֶם אֵין חֵלֶק וּצְדָקָה וְזִכָּרוֹן בִּירוּשָׁלָיִם":

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a gentile says: "I am responsible for my worth" or "I am responsible for the worth of so-and-so," he must pay according to his vow. [The money] is not, however, placed in the [abovementioned] chamber. For we do not accept pledges or vows from gentiles to make physical improvements in the Temple or in Jerusalem as [Ezra 4:3]: "It is not for you [together] with us to build [a house for our God]." And [Nechemiah] 2:20] states: "And you do not have a portion, a right, or a remembrance in Jerusalem."


###### Mishneh Torah, Appraisals and Devoted Property 1:12
[Mishneh Torah, Appraisals and Devoted Property 1:12](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Appraisals%20and%20Devoted%20Property/r/1:12)

וּמַה יַּעֲשֶׂה בָּהֶן. יִבָּדֵק הָעַכּוּ"ם עַל דַּעַת מִי נָדַר. אִם נָדַר עַל דַּעַת יִשְׂרָאֵל יוֹצִיאוּהוּ בֵּית דִּין בְּמַה שֶּׁיֵּרָאֶה לָהֶם חוּץ מִבֶּדֶק הַבַּיִת וּבֶדֶק יְרוּשָׁלַיִם. וְאִם אָמַר לַשָּׁמַיִם נָדַרְתִּי יִגָּנְזוּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
What should be done with [these gifts]? We should question the gentile regarding the intent he had when taking the vow. If he had the intent to give it according to the guidance of the Jewish people, the court may use it for anything they see fit²⁹ 1:2). except improvements to the Temple and Jerusalem. If he said: "I took the vow for the sake of Heaven," [his gift] should be entombed.³⁰ 8:8; *Hilchot Meilah* 5:15.

footnotes:
²⁹ I.e., for matters that are for the communal benefit (the Rambam's Commentary to the Mishnah, Arachin
³⁰ For it becomes consecrated and it is forbidden to benefit from it. See Hilchot Matanot Aniyim


###### Mishneh Torah, Appraisals and Devoted Property 1:13
[Mishneh Torah, Appraisals and Devoted Property 1:13](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Appraisals%20and%20Devoted%20Property/r/1:13)

הַגּוֹסֵס אֵין לוֹ לֹא עֵרֶךְ וְלֹא דָּמִים הוֹאִיל וְרֹב הַגּוֹסְסִין לְמִיתָה הֲרֵי הוּא כְּמֵת. וְכֵן מִי שֶׁנִּגְמַר דִּינוֹ בְּבֵית דִּין שֶׁל יִשְׂרָאֵל לְהָרְגוֹ עַל עֲבֵרָה שֶׁעָבַר וְהֶעֱרִיכוֹ אַחֵר אוֹ שֶׁהֶעֱרִיךְ עַצְמוֹ אוֹ שֶׁאָמַר דָּמַי עָלַי אוֹ שֶׁאָמַר אַחֵר דְּמֵי זֶה עָלַי אֵינוֹ חַיָּב כְּלוּם שֶׁזֶּה כְּמֵת הוּא וְהַמֵּת אֵין לוֹ עֵרֶךְ וְלֹא דָּמִים. וְעַל זֶה נֶאֱמַר (ויקרא כז כט) "כָּל חֵרֶם אֲשֶׁר יָחֳרַם מִן הָאָדָם לֹא יִפָּדֶה" כְּלוֹמַר אֵין לוֹ פִּדְיוֹן אֶלָּא הֲרֵי הוּא כְּמֵת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a person is in his death throes,³¹ 1:3, Rav Kappach's translation). Compare to *Hilchot Gerushin* 6:28. he has no *airech*,³² he takes binding (*Arachin* 6b). Note the contrast to the following halachah and note the gloss of the Radbaz. nor has he any worth. Since most people in their death throes will die, he is considered as if he is [already] dead.³³ 4:5. Similarly, if a person was sentenced by a Jewish court to be executed because of a transgression that he committed³⁴). Compare to *Hilchot Gerushin* 6:29. and another person pledged his *airech*, he pledged his own *airech*, or he pledged his worth or another person pledged his worth, none of the above are liable for anything. For the person is considered as if he is already dead and a deceased person has no *airech*, nor any worth. With regard to this, [Leviticus 27:29] states: "Any condemned person who is condemned from mankind shall not be redeemed,"³⁵ i.e., there is no redemption for him and he is considered as if he is dead.

footnotes:
³¹ Who is taking his last breathes (the Rambam's Commentary to the Mishnah, Arachin
³² Nor is an airech
³³ Note, however, Hilchot Evel
³⁴ Since the Torah has condemned such a person to death, the matter is not dependent on the will of mortals. If, by contrast, one is condemned to death by a mortal king, these laws do not apply, because it is possible that the king will retract his decree (the Rambam's Commentary to the Mishnah, loc. cit.
³⁵ Our translation follows the commentary of Rashi and others.


###### Mishneh Torah, Appraisals and Devoted Property 1:14
[Mishneh Torah, Appraisals and Devoted Property 1:14](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Appraisals%20and%20Devoted%20Property/r/1:14)

זֶה הַיּוֹצֵא לֵהָרֵג שֶׁהֶעֱרִיךְ אֲחֵרִים אוֹ נָדַר דְּמֵיהֶם אוֹ הִזִּיק חַיָּב לְשַׁלֵּם וְגוֹבִין הַכּל מִנְּכָסָיו:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
If a person who is being led to his execution pledges the *airech* of other people, pledges their worth, or causes damage, he is obligated to pay. [The money owed] is collected from his estate.³⁶ 1:3).

footnotes:
³⁶ Even against the will of the heirs, for a binding obligation has been created on the estate. Just as an estate is liable for the loans taken by the testator when supported by a legal document, so too, it is liable for the obligations established by Torah Law (the Rambam' s Commentary to the Mishnah, Arachin


###### Mishneh Torah, Appraisals and Devoted Property 1:15
[Mishneh Torah, Appraisals and Devoted Property 1:15](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Appraisals%20and%20Devoted%20Property/r/1:15)

כֹּהֲנִים וּלְוִיִּים מַעֲרִיכִין וְנֶעֱרָכִין כִּשְׁאָר יִשְׂרָאֵל. וְקָטָן שֶׁהִגִּיעַ לְעוֹנַת נְדָרִים וְהֶעֱרִיךְ אוֹ נָדַר דָּמִים חַיָּב לְשַׁלֵּם שֶׁהֲרֵי נְדָרָיו קַיָּמִים כְּמוֹ שֶׁבֵּאַרְנוּ בְּהִלְכוֹת נְדָרִים:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Priests and Levites may pledge *arechim* and their *airech* may be pledged by others like other Israelites.³⁷ 1:1), the Rambam explains that since these individuals are not liable for the redemption of the firstborn, one might think that they are not liable in this context as well. Hence, it is necessary to emphasize that they are. When a minor reaches the age when his vows are of consequence,³⁸ 11:1-3, when a twelve year old boy and an eleven year old girl are aware of the significance of their vows, their vows are binding according to Scriptural Law. Below this age, their vows are not binding. and pledges a person's *airech* or worth, he is obligated to pay,³⁹ for his vows are of consequence, as we explained in *Hilchot Nedarim*.

footnotes:
³⁷ In his Commentary to the Mishnah (Arachin
³⁸ As explained in Hilchot Nedarim
³⁹ When he comes of age and has money of his own.


###### Mishneh Torah, Appraisals and Devoted Property 1:16
[Mishneh Torah, Appraisals and Devoted Property 1:16](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Appraisals%20and%20Devoted%20Property/r/1:16)

הָעֲרָכִין הַקְּצוּבִין לְפִי הַשָּׁנִים הֵן שְׁנֵי הַנֶּעֱרָךְ וְלֹא שְׁנֵי הַמַּעֲרִיךְ. כֵּיצַד. בֶּן עֶשְׂרִים שֶׁאָמַר לְבֶן שִׁשִּׁים עֶרְכְּךָ עָלַי נוֹתֵן עֵרֶךְ בֶּן שִׁשִּׁים. וּבֶן שִׁשִּׁים שֶׁאָמַר לְבֶן עֶשְׂרִים עֶרְכְּךָ עָלַי נוֹתֵן עֵרֶךְ בֶּן עֶשְׂרִים. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The *arechim* are fixed according to the age of the person who is the object of the pledge, not the age of the person making the pledge. What is implied? When a twenty year-old tells a sixty year-old, "I pledge your *airech*," he must give the *airech* of a sixty year-old. When a sixty year-old tells a twenty year-old, "I pledge your *airech*," he must give the *airech* of a twenty year-old. Similar laws apply in all analogous situations.


###### Mishneh Torah, Appraisals and Devoted Property 1:17
[Mishneh Torah, Appraisals and Devoted Property 1:17](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Appraisals%20and%20Devoted%20Property/r/1:17)

וְצָרִיךְ הַמַּעֲרִיךְ שֶׁיְּהֵא פִּיו וְלִבּוֹ שָׁוִין כִּשְׁאָר הַנְּדָרִים. וְנִשְׁאָלִין עַל הָעֲרָכִין וְעַל הַדָּמִים כְּדֶרֶךְ שֶׁנִּשְׁאָלִין עַל שְׁאָר נְדָרִים וְהֶקְדֵּשׁוֹת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The statements of the person pledging the *airech* must match his intent, as [is the law with regard] to other vows.⁴⁰ 2:2. Since Leviticus 27:2 uses the term vow when speaking of these pledges, they are bound by the laws applying to other vows. One may appeal [to a sage] for the absolution of a pledge of an *airech* or one's worth, just as one may appeal for the absolution of other vows and consecrations.⁴¹ 4:5,7.

footnotes:
⁴⁰ See Hilchot Nedarim
⁴¹ See Hilchot Nedarim


###### Mishneh Torah, Appraisals and Devoted Property 1:18
[Mishneh Torah, Appraisals and Devoted Property 1:18](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Appraisals%20and%20Devoted%20Property/r/1:18)

הָאוֹמֵר עֵרֶךְ אֵלּוּ עָלַי נוֹתֵן עֵרֶךְ כֻּלָּן כָּל אֶחָד וְאֶחָד לְפִי שָׁנָיו. וְאִם הָיָה עָנִי נוֹתֵן עַל יְדֵי כֻּלָּם עֵרֶךְ אֶחָד עָנִי. וְאִם הָיָה עָשִׁיר נוֹתֵן עַל יְדֵי כֻּלָּן עֵרֶךְ עָשִׁיר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a person says: "I am responsible for the *airech* of these individuals," he must pay the combined *airech* of them all, each one of them according to his years. If he⁴² was poor, he should give one *airech* paid by a poor man⁴³ is a *sela*. The *Lechem Mishneh* rules that a *sela* must be given for each individual whose *airech* he pledged. for them all together. If he was wealthy, he should give the *airech* paid by a wealthy man⁴⁴ specified by the Torah. for each one of them.

footnotes:
⁴² The person making the pledge.
⁴³ See Chapter 3, Halachot 2-3, which states that the minimum amount of an airech
⁴⁴ I.e., the airech


###### Mishneh Torah, Appraisals and Devoted Property 1:19
[Mishneh Torah, Appraisals and Devoted Property 1:19](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Appraisals%20and%20Devoted%20Property/r/1:19)

הָאוֹמֵר עֶרְכִּי עָלַי וְחָזַר וְאָמַר עֶרְכִּי עָלַי וְכֵן אִם אָמַר אֲפִלּוּ כַּמָּה פְּעָמִים חַיָּב עַל כָּל אַחַת וְאַחַת. אָמַר שְׁנֵי עֶרְכִּי עָלַי נוֹתֵן שְׁנֵי עֲרָכִין. וְכֵן אִם אָמַר אַרְבָּעָה אֲפִלּוּ אֶלֶף נוֹתֵן כַּמִּנְיָן שֶׁנָּדַר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a person says: "I pledge my *airech*" and then repeats: "I pledge my *airech*" - even if he makes this statement several times - he must pay an *airech* for each pledge.⁴⁵ are vows and one vow can take effect upon another (Radbaz). If he says: "I pledge two of my *arechim,* he must pay two *arechim*. This also applies if he pledges four, or even 1000, *arechim*, he must pay the number that he pledged.

footnotes:
⁴⁵ For arechim


###### Mishneh Torah, Appraisals and Devoted Property 1:20
[Mishneh Torah, Appraisals and Devoted Property 1:20](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Appraisals%20and%20Devoted%20Property/r/1:20)

אָמַר הֲרֵי עָלַי עֵרֶךְ וְלֹא פֵּרֵשׁ עֵרֶךְ מִי אֶלָּא עֵרֶךְ סְתָם נוֹתֵן פָּחוּת שֶׁבַּעֲרָכִין שֶׁהוּא שְׁלֹשֶׁת שְׁקָלִים:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When one says: "I pledge an *airech*" without identifying the person whose *airech* he is pledging, but mentions an *airech* without any more particulars, he is liable to pay the lowest of all *arechim*, i.e., three *shekalim*.⁴⁶

footnotes:
⁴⁶ We assume that his obligation was for the smallest amount possible.


###### Mishneh Torah, Appraisals and Devoted Property 1:21
[Mishneh Torah, Appraisals and Devoted Property 1:21](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Appraisals%20and%20Devoted%20Property/r/1:21)

הָאוֹמֵר עֶרְכִּי עָלַי וּמֵת קֹדֶם שֶׁיַּעֲמֹד בְּדִין אֵין הַיּוֹרְשִׁין חַיָּבִין לִתֵּן. שֶׁנֶּאֱמַר (ויקרא כז ח) "וְהֶעֱמִידוֹ לִפְנֵי הַכֹּהֵן וְהֶעֱרִיךְ אֹתוֹ הַכֹּהֵן". עָמַד בַּדִּין וּמֵת יִתְּנוּ הַיּוֹרְשִׁין:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a person says: "I pledge my *airech*," but dies before standing before [a court for] appraisal,⁴⁷ his heirs are not liable to pay, as [implied by Leviticus 27:8]: "And he shall be made to stand before the priests and the priest will evaluate him."⁴⁸ 5:3). Since he did not do that, his heirs are under no obligation (Radbaz). The Ra'avad, however, differs with the Rambam and maintains that as soon as a person pledges an *airech*, he is liable for it and an obligation is created for his estate. Hence, he differs with the Rambam's ruling.
Apparently, the Rambam is saying that if a person pledges an *airech*, he must stand before a priest and state his age, so that the priest will establish his appraisal. The *Merkevat HaMishneh* notes that the literal meaning of the verse is that if a person is too poor to pay the *airech*, the priests will evaluate how much he can pay. If he stood before [a court for] appraisal and then died, the heirs must pay.⁴⁹ is established, a binding obligation is incurred and his estate is required to pay.

footnotes:
⁴⁷ See Chapter 8, Halachah 2.
⁴⁸ I.e., the obligation takes effect only when he stands before the priest for appraisal (the Rambam' s Commentary to the Mishnah, Arachin
⁴⁹ For once an airech


###### Mishneh Torah, Appraisals and Devoted Property 1:22
[Mishneh Torah, Appraisals and Devoted Property 1:22](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Appraisals%20and%20Devoted%20Property/r/1:22)

אֲבָל הָאוֹמֵר דָּמַי עָלַי אַף עַל פִּי שֶׁעָמַד בְּדִין וּמֵת קֹדֶם שֶׁיִּקְצְצוּ דָּמָיו וְיֹאמְרוּ הַדַּיָּנִין כַּמָּה יִשְׁוֶה אֵין הַיּוֹרְשִׁין חַיָּבִין לִתֵּן. וְאִם קָצְבוּ דָּמָיו וְאַחַר כָּךְ מֵת יִתְּנוּ הַיּוֹרְשִׁין:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
If, however, he says: "I pledge my worth," even if he stands before [a court for] appraisal, but dies before they establish a fixed amount and the judges say how much he is worth, his heirs are not obligated to pay.⁵⁰ 20a). If, however, they affixed his worth and then he died, his heirs must pay.

footnotes:
⁵⁰ Until an appraisal is established by the courts, the obligation is not defined. Hence, when he dies, all liability is removed from the estate because a deceased person has no worth (Arachin


###### Mishneh Torah, Appraisals and Devoted Property 1:23
[Mishneh Torah, Appraisals and Devoted Property 1:23](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Appraisals%20and%20Devoted%20Property/r/1:23)

וּמַה בֵּין עֲרָכִין לְדָמִים. שֶׁעֲרָכִין קְצוּבִין מִן הַתּוֹרָה וְהַדָּמִים אֵינָן קְצוּבִין. וְכֵן הָאוֹמֵר עֵרֶךְ פְּלוֹנִי עָלַי וּמֵת הָעוֹרֵךְ וְהַנֶּעֱרָךְ אַחַר שֶׁעָמַד הַנֶּעֱרָךְ בְּדִין חַיָּבִין הַיּוֹרְשִׁין לִתֵּן. מֵת הַנֶּעֱרָךְ קֹדֶם שֶׁעָמַד בְּדִין אַף עַל פִּי שֶׁהַמַּעֲרִיךְ קַיָּם הֲרֵי זֶה פָּטוּר. שֶׁאֵין עֵרֶךְ לְמֵת וְהַנֶּעֱרָךְ צָרִיךְ עֲמִידָה בְּדִין. אָמַר דְּמֵי פְּלוֹנִי עָלַי וְעָמַד בְּדִין וּמֵת קֹדֶם שֶׁיִּקְצְצוּ דָּמָיו הֲרֵי זֶה פָּטוּר שֶׁאֵין דָּמִים לַמֵּתִים:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
What is the difference between *arechim* and pledges of worth? [The amount required to be paid] for *arechim* is fixed by the Torah, while [the amount required to be paid] for a pledge of worth is not fixed.⁵¹. This clause should be part of the previous halachah and the present halachah begins: "Similarly, when a person says: 'I pledge....'"
Similarly, when a person says: "I pledge the *airech* of so-and-so and both the person who made the pledge and the one whose *airech* was pledged died after the latter stood before [a court for] appraisal, the heirs [of the person who made the pledge] are obligated to pay.⁵² If the person whose *airech* was pledged died before standing before [a court for] appraisal, even though the person who made the pledge is alive, he is not liable. [The rationale is that] a deceased person does not have an *airech* and a person whose *airech* must stand before [a court for] appraisal [before the commitment becomes binding]. [Similarly,] if one said: "I pledge the worth of so-and-so" and that person stood for an appraisal, but died before an evaluation of his worth was established,⁵³ 5:2), there is a difference in this regard between the pledge of an *airech* and the pledge of a person's worth. When his *airech* is pledged, the person who made the pledge is liable as soon as he stands before the court for appraisal. Since the matter is dependent on his age alone, there is no need for an evaluation. When, by contrast, a person's worth is pledged, that worth must be evaluated and until the evaluation is completed, there is no obligation. [the one who made the pledge] is not liable, for a deceased person has no worth.

footnotes:
⁵¹ According to early printings and authoritative manuscripts of the Mishneh Torah
⁵² This is a direct extension of the concepts stated in Halachah 21.
⁵³ As the Rambam emphasizes in his Commentary to the Mishnah (Arachin