בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶך הָעוֹלָם אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
בְּרוּךֶ אַתֶה חֲוָיָה שְׁכִינּוּ רוּחַ הָעוֹלָם אֲשֶׁר קִדַשְׁתַנוּ בְּמִצְוֹתֶיהֶ וְצִוְתָנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
בְּרוּכָה אַתְּ יָהּ אֱלֹהָתֵינוּ רוּחַ הָעוֹלָם אֲשֶׁר קֵרְבָתְנוּ לַעֲבוֹדָתָהּ וְצִוְתָנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
Barukh atah Adonai Eloheinu melekh ha’olam asher kid’shanu b’mitzvotav v’tzivanu la’asok b’divrei Torah
Nonbinary Hebrew Project:
B’rucheh ateh Khavayah Shekhinu ruach ha’olam asher kidash’tanu b’mitzvotei’he v’tziv’tanu la’asok b’divrei Torah
Feminine God Language:
Brukhah at Ya Elohateinu ruach ha’olam asher keir’vat’nu la’avodatah v’tziv’tavnu la’asok b’divrei Torah
וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם אִ֕ישׁ כִּ֥י יַפְלִ֖א נֶ֑דֶר בְּעֶרְכְּךָ֥ נְפָשֹׁ֖ת לַֽיהֹוָֽה׃ וְהָיָ֤ה עֶרְכְּךָ֙ הַזָּכָ֔ר מִבֶּן֙ עֶשְׂרִ֣ים שָׁנָ֔ה וְעַ֖ד בֶּן־שִׁשִּׁ֣ים שָׁנָ֑ה וְהָיָ֣ה עֶרְכְּךָ֗ חֲמִשִּׁ֛ים שֶׁ֥קֶל כֶּ֖סֶף בְּשֶׁ֥קֶל הַקֹּֽדֶשׁ׃ וְאִם־נְקֵבָ֖ה הִ֑וא וְהָיָ֥ה עֶרְכְּךָ֖ שְׁלֹשִׁ֥ים שָֽׁקֶל׃ וְאִ֨ם מִבֶּן־חָמֵ֜שׁ שָׁנִ֗ים וְעַד֙ בֶּן־עֶשְׂרִ֣ים שָׁנָ֔ה וְהָיָ֧ה עֶרְכְּךָ֛ הַזָּכָ֖ר עֶשְׂרִ֣ים שְׁקָלִ֑ים וְלַנְּקֵבָ֖ה עֲשֶׂ֥רֶת שְׁקָלִֽים׃ וְאִ֣ם מִבֶּן־חֹ֗דֶשׁ וְעַד֙ בֶּן־חָמֵ֣שׁ שָׁנִ֔ים וְהָיָ֤ה עֶרְכְּךָ֙ הַזָּכָ֔ר חֲמִשָּׁ֥ה שְׁקָלִ֖ים כָּ֑סֶף וְלַנְּקֵבָ֣ה עֶרְכְּךָ֔ שְׁלֹ֥שֶׁת שְׁקָלִ֖ים כָּֽסֶף׃ וְ֠אִ֠ם מִבֶּן־שִׁשִּׁ֨ים שָׁנָ֤ה וָמַ֙עְלָה֙ אִם־זָכָ֔ר וְהָיָ֣ה עֶרְכְּךָ֔ חֲמִשָּׁ֥ה עָשָׂ֖ר שָׁ֑קֶל וְלַנְּקֵבָ֖ה עֲשָׂרָ֥ה שְׁקָלִֽים׃ וְאִם־מָ֥ךְ הוּא֙ מֵֽעֶרְכֶּ֔ךָ וְהֶֽעֱמִידוֹ֙ לִפְנֵ֣י הַכֹּהֵ֔ן וְהֶעֱרִ֥יךְ אֹת֖וֹ הַכֹּהֵ֑ן עַל־פִּ֗י אֲשֶׁ֤ר תַּשִּׂיג֙ יַ֣ד הַנֹּדֵ֔ר יַעֲרִיכֶ֖נּוּ הַכֹּהֵֽן׃ {ס} וְאִ֨ם־בְּהֵמָ֔ה אֲשֶׁ֨ר יַקְרִ֧יבוּ מִמֶּ֛נָּה קׇרְבָּ֖ן לַֽיהֹוָ֑ה כֹּל֩ אֲשֶׁ֨ר יִתֵּ֥ן מִמֶּ֛נּוּ לַיהֹוָ֖ה יִֽהְיֶה־קֹּֽדֶשׁ׃ לֹ֣א יַחֲלִיפֶ֗נּוּ וְלֹֽא־יָמִ֥יר אֹת֛וֹ ט֥וֹב בְּרָ֖ע אוֹ־רַ֣ע בְּט֑וֹב וְאִם־הָמֵ֨ר יָמִ֤יר בְּהֵמָה֙ בִּבְהֵמָ֔ה וְהָֽיָה־ה֥וּא וּתְמוּרָת֖וֹ יִֽהְיֶה־קֹּֽדֶשׁ׃
יהוה spoke to Moses, saying: Speak to the Israelite people and say to them: When any party explicitly vows to יהוה the equivalent for a human being, the following scale shall apply: If it is a male from twenty to sixty years of age, the equivalent is fifty shekels of silver by the sanctuary weight; if it is a female, the equivalent is thirty shekels. If the age is from five years to twenty years, the equivalent is twenty shekels for a male and ten shekels for a female. If the age is from one month to five years, the equivalent for a male is five shekels of silver, and the equivalent for a female is three shekels of silver. If the age is sixty years or over, the equivalent is fifteen shekels in the case of a male and ten shekels for a female. But if one cannot afford the equivalent, that person shall be presented before the priest, and the priest shall make an assessment; the priest shall make the assessment according to what the vower can afford. If [the vow concerns] any animal that may be brought as an offering to יהוה, any such that may be given to יהוה shall be holy. One may not exchange or substitute another for it, either good for bad, or bad for good; if one does substitute one animal for another, the thing vowed and its substitute shall both be holy.
בערכך נפשת. לִתֵּן עֵרֶךְ נְפָשׁוֹת — לוֹמַר עֵרֶךְ דָּבָר שֶׁנַּפְשׁוֹ תְלוּיָה בוֹ עָלַי (עי' ספרא; ערכין ד'):
בערכך נפשות — he expressly states that he will give to the Sanctuary the valuation attached to a life by saying, “the payment of the valuation of such and such a thing — that, however, being something upon which its life depends — is incumbent upon me” (Sifra, Bechukotai, Section 3 6; Arakhin 4a).
בערכך נפשות. הטעם שידור נדר לאמר אם השם יעשה לי כך אפדה נפשי כדי ערכי או ערך בני או ערך בהמה וכ״ף בערכך על דעת כל המדקדקים נוסף והטעם בערך ויש אומרים כי הכ״ף לנכח הכהן ויפרש כערכך הכהן כערכך אתה והה״א יקרא לו ה״א הקריא׳ ואמר על הערכך שהיא מלה זרה כמו בתוך האהלי ולפי דעתי שהוא האהל שלי וכן הערכך:
A VOW OF PERSONS. Its meaning is, he will take a vow saying: If God will do the following for me then I will redeem my life in accordance with its value, or the value of my son’s life, or the value of the life of a beast. The kaf of be-erkekha (according to thy evaluation) is, according to all of the grammarians, superfluous. However, there is one who says that the kaf is directed to the kohen. He explains ke-erkekha ha-kohen (v. 12) as, as thou the priest valuest it. He refers to the heh of ha-kohen as a vocative heh. He says that the word, he-erkekha (of thy valuation) (v. 23), is an irregular word. It is like the word ha-oholi (of my tent) in the midst of my tent (Josh. 7:21). However, in my opinion the meaning of ha-oholi is, the tent, mine. Similarly he-erkekha (of thy valuation) (v. 23).
(ג) וע"ד הפשט בפרשה הזו בדיני הערכין מדיני היובל היא, וכן הוא מזכיר ענין היובל במקדיש שדה מקנה ובשדה אחוזה. וענין הערך הוא לשון דמים, כי האומר ערך דבר שנפשו תלויה בו יתן ערך נפשו. והיה ערכך הזכר, בין נכבד בין הדיוט יתן כפי שניו, והוא הערך הקצוב בפרשה לזכר ולנקבה.
(3) According to the plain meaning this legislation dealing with valuations is a further aspect of the legislation concerning the Yovel year. In fact the word יובל is specifically mentioned in verse 23 in connection with the return of ancestral land which had been “donated” under the heading of “sanctifying it” for the Temple Treasury.
Basically speaking, the term ערך describes a valuation in monetary terms. When somebody, for instance, promises to give to the Temple Treasury, the equivalent of a certain vital part of his body, such as the head or the heart, he has to pay to the Temple Treasury the amount fixed by the Torah for his entire body (depending on his age-group and sex) seeing that he would not be able to continue living if he lacked the part of his body he had “donated,” or “sanctified” for the Temple Treasury.
When setting the amounts for such valuations, the Torah does not distinguish between rich and poor, socially prominent or socially insignificant individuals, but assesses everyone strictly on the basis of age and sex.
Basically speaking, the term ערך describes a valuation in monetary terms. When somebody, for instance, promises to give to the Temple Treasury, the equivalent of a certain vital part of his body, such as the head or the heart, he has to pay to the Temple Treasury the amount fixed by the Torah for his entire body (depending on his age-group and sex) seeing that he would not be able to continue living if he lacked the part of his body he had “donated,” or “sanctified” for the Temple Treasury.
When setting the amounts for such valuations, the Torah does not distinguish between rich and poor, socially prominent or socially insignificant individuals, but assesses everyone strictly on the basis of age and sex.
ואם מבן חמש שנים. לֹא שֶׁיְּהֵא הַנּוֹדֵר קָטָן — שֶׁאֵין בְּדִבְרֵי קָטָן כְּלוּם — אֶלָּא גָּדוֹל שֶׁאָמַר עֵרֶךְ קָטָן זֶה שֶׁהוּא בֶן חָמֵשׁ שָׁנִים עָלַי (עי' ערכין ב'):
ואם מבן חמש שנים AND IF IT BE FROM FIVE YEARS OLD — Not that the person making the vow is a minor (from five to twenty years old), for there is no validity in the words of a minor, but it is speaking of an adult who said, “The payment of the valuation of this child” — who is five years old — “shall be incumbent upon me”.
ומאי שנא נקבה דכי מיזקנא קיימא אתילתא ומאי שנא זכר דלא קאי אתילתא אמר חזקיה אמרי אינשי סבא בביתא פאחא בביתא סבתא בביתא סימא בביתא:
With regard to valuations, the Gemara asks: And what is different with regard to a female, that when she ages past sixty years she stands at a valuation of ten shekels, one-third of her previous valuation of thirty shekels, and what is different with regard to a male, that when he ages past sixty, at which point he has a valuation of fifteen shekels, he does not stand at even one-third of his previous valuation of fifty shekels? Ḥizkiya said that people say a popular saying: If there is an elderly man in the home, there is a burden [paḥa] in the home, as he does not help with anything; if there is an elderly woman in the home, there is a treasure in the home,as she assists with various domestic labors.
From Myriam Ackermann-Sommer, "The Second Sex: Here We Go Again" at https://www.sefaria.org/sheets/410088.3?lang=bi&lookup=Myriam%20Ackermann-Sommer&with=Lexicon&lang2=en
According to traditional norms, a man works and a woman makes children. I would therefore expect that the value of a woman would be fixed according to her fertility and that of a man according to his work force. Here it is the opposite. The monetary value of a woman depends on her vigor, and her work force, that of a man, on the potential to have children. Gone is the Jewish mother who gives herself entirely to her home and the Jewish father who works hard outside the home; welcome to the mother who works and the father who begets. In saying this we are following Judith Antonelli's lead in saying that women are not treated as sex slaves in the Torah, but we also go further. This text shatters gendered expectations. So yes, I would go so far as to say that through the prism of the laws of arakhin, it is domesticity, marriage and transmission that characterize the male project; while it is the accomplishment through her actions that the woman dedicates to the Temple, the fruit of her hands, as a good Eshet Hayil or virtuous woman who distinguishes herself through her work and creativity. By turning the tables on traditional expectations and norms, may men and women thrive in a newly found space of freedom.
(י) אֵֽשֶׁת־חַ֭יִל מִ֣י יִמְצָ֑א וְרָחֹ֖ק מִפְּנִינִ֣ים מִכְרָֽהּ׃ (יא) בָּ֣טַח בָּ֭הּ לֵ֣ב בַּעְלָ֑הּ וְ֝שָׁלָ֗ל לֹ֣א יֶחְסָֽר׃ (יב) גְּמָלַ֣תְהוּ ט֣וֹב וְלֹא־רָ֑ע כֹּ֝֗ל יְמֵ֣י חַיֶּֽיהָ׃ (יג) דָּ֭רְשָׁה צֶ֣מֶר וּפִשְׁתִּ֑ים וַ֝תַּ֗עַשׂ בְּחֵ֣פֶץ כַּפֶּֽיהָ׃ (יד) הָ֭יְתָה כׇּאֳנִיּ֣וֹת סוֹחֵ֑ר מִ֝מֶּרְחָ֗ק תָּבִ֥יא לַחְמָֽהּ׃ (טו) וַתָּ֤קׇם ׀ בְּע֬וֹד לַ֗יְלָה וַתִּתֵּ֣ן טֶ֣רֶף לְבֵיתָ֑הּ וְ֝חֹ֗ק לְנַעֲרֹתֶֽיהָ׃ (טז) זָֽמְמָ֣ה שָׂ֭דֶה וַתִּקָּחֵ֑הוּ מִפְּרִ֥י כַ֝פֶּ֗יהָ (נטע) [נָ֣טְעָה] כָּֽרֶם׃ (יז) חָֽגְרָ֣ה בְע֣וֹז מׇתְנֶ֑יהָ וַ֝תְּאַמֵּ֗ץ זְרוֹעֹתֶֽיהָ׃ (יח) טָ֭עֲמָה כִּי־ט֣וֹב סַחְרָ֑הּ לֹא־יִכְבֶּ֖ה (בליל) [בַלַּ֣יְלָה] נֵרָֽהּ׃ (יט) יָ֭דֶיהָ שִׁלְּחָ֣ה בַכִּישׁ֑וֹר וְ֝כַפֶּ֗יהָ תָּ֣מְכוּ פָֽלֶךְ׃ (כ) כַּ֭פָּהּ פָּֽרְשָׂ֣ה לֶעָנִ֑י וְ֝יָדֶ֗יהָ שִׁלְּחָ֥ה לָאֶבְיֽוֹן׃ (כא) לֹא־תִירָ֣א לְבֵיתָ֣הּ מִשָּׁ֑לֶג כִּ֥י כׇל־בֵּ֝יתָ֗הּ לָבֻ֥שׁ שָׁנִֽים׃ (כב) מַרְבַדִּ֥ים עָֽשְׂתָה־לָּ֑הּ שֵׁ֖שׁ וְאַרְגָּמָ֣ן לְבוּשָֽׁהּ׃ (כג) נוֹדָ֣ע בַּשְּׁעָרִ֣ים בַּעְלָ֑הּ בְּ֝שִׁבְתּ֗וֹ עִם־זִקְנֵי־אָֽרֶץ׃ (כד) סָדִ֣ין עָ֭שְׂתָה וַתִּמְכֹּ֑ר וַ֝חֲג֗וֹר נָתְנָ֥ה לַֽכְּנַעֲנִֽי׃ (כה) עֹז־וְהָדָ֥ר לְבוּשָׁ֑הּ וַ֝תִּשְׂחַ֗ק לְי֣וֹם אַחֲרֽוֹן׃ (כו) פִּ֭יהָ פָּתְחָ֣ה בְחׇכְמָ֑ה וְת֥וֹרַת חֶ֝֗סֶד עַל־לְשׁוֹנָֽהּ׃ (כז) צ֭וֹפִיָּה (הילכות) [הֲלִיכ֣וֹת] בֵּיתָ֑הּ וְלֶ֥חֶם עַ֝צְל֗וּת לֹ֣א תֹאכֵֽל׃ (כח) קָ֣מוּ בָ֭נֶיהָ וַֽיְאַשְּׁר֑וּהָ בַּ֝עְלָ֗הּ וַֽיְהַלְלָֽהּ׃ (כט) רַבּ֣וֹת בָּ֭נוֹת עָ֣שׂוּ חָ֑יִל וְ֝אַ֗תְּ עָלִ֥ית עַל־כֻּלָּֽנָה׃ (ל) שֶׁ֣קֶר הַ֭חֵן וְהֶ֣בֶל הַיֹּ֑פִי אִשָּׁ֥ה יִרְאַת־יְ֝הֹוָ֗ה הִ֣יא תִתְהַלָּֽל׃ (לא) תְּנוּ־לָ֭הּ מִפְּרִ֣י יָדֶ֑יהָ וִיהַלְל֖וּהָ בַשְּׁעָרִ֣ים מַֽעֲשֶֽׂיהָ׃
(10) What a rare find is a capable wife!
Her worth is far beyond that of rubies. (11) Her husband puts his confidence in her,
And lacks no good thing. (12) She is good to him, never bad,
All the days of her life. (13) She looks for wool and flax,
And sets her hand to them with a will. (14) She is like a merchant fleet,
Bringing her food from afar. (15) She rises while it is still night,
And supplies provisions for her household,
The daily fare of her maids. (16) She sets her mind on an estate and acquires it;
She plants a vineyard by her own labors. (17) She girds herself with strength,
cLit. “And exerts her arms.”And performs her tasks with vigor.-c (18) She seesdLit. “tastes.” that her business thrives;
Her lamp never goes out at night. (19) She sets her hand to the distaff;
Her fingers work the spindle.
(20) She gives generously to the poor;
Her hands are stretched out to the needy. (21) She is not worried for her household because of snow,
For her whole household is dressed in crimson. (22) She makes covers for herself;
Her clothing is linen and purple. (23) Her husband is prominent in the gates,
As he sits among the elders of the land. (24) She makes cloth and sells it,
And offers a girdle to the merchant. (25) She is clothed with strength and splendor;
She looks to the future cheerfully. (26) Her mouth is full of wisdom,
Her tongue with kindly teaching. (27) She oversees the activities of her household
And never eats the bread of idleness. (28) Her children declare her happy;
Her husband praises her, (29) “Many women have done well,
But you surpass them all.” (30) Grace is deceptive,
Beauty is illusory;
It is for her fear of the LORD
That a woman is to be praised. (31) Extol her for the fruit of her hand,
And let her works praise her in the gates.
Her worth is far beyond that of rubies. (11) Her husband puts his confidence in her,
And lacks no good thing. (12) She is good to him, never bad,
All the days of her life. (13) She looks for wool and flax,
And sets her hand to them with a will. (14) She is like a merchant fleet,
Bringing her food from afar. (15) She rises while it is still night,
And supplies provisions for her household,
The daily fare of her maids. (16) She sets her mind on an estate and acquires it;
She plants a vineyard by her own labors. (17) She girds herself with strength,
cLit. “And exerts her arms.”And performs her tasks with vigor.-c (18) She seesdLit. “tastes.” that her business thrives;
Her lamp never goes out at night. (19) She sets her hand to the distaff;
Her fingers work the spindle.
(20) She gives generously to the poor;
Her hands are stretched out to the needy. (21) She is not worried for her household because of snow,
For her whole household is dressed in crimson. (22) She makes covers for herself;
Her clothing is linen and purple. (23) Her husband is prominent in the gates,
As he sits among the elders of the land. (24) She makes cloth and sells it,
And offers a girdle to the merchant. (25) She is clothed with strength and splendor;
She looks to the future cheerfully. (26) Her mouth is full of wisdom,
Her tongue with kindly teaching. (27) She oversees the activities of her household
And never eats the bread of idleness. (28) Her children declare her happy;
Her husband praises her, (29) “Many women have done well,
But you surpass them all.” (30) Grace is deceptive,
Beauty is illusory;
It is for her fear of the LORD
That a woman is to be praised. (31) Extol her for the fruit of her hand,
And let her works praise her in the gates.