Herem (priestly gift)
In the Tanakh, the term herem (Hebrew חֵרֶם "ḥêrem") is used, among other meanings, for an object or real property to be devoted to God, with God authorizing a "kohen" (Jewish priest) to be its receiving agent. This law is one of the twenty-four kohanic gifts and, of those twenty-four, as one of ten gifts given to the priest even outside the land of Israel. According to Abba Jose ben Hanan, the nuances of the "herem" laws (as well as laws of "hekdesh" and arakhin, and five other categories of laws) are considered "eight pillars  of Torah law" that are "principles of Halakha". Etymology. In Hebrew the adjective "herem" (Hebrew חֵרֶם) means "devoted thing" or "thing devoted to destruction". The term is used 29 times in the Masoretic Text of the Tanakh. An unrelated homonym, the noun "herem" meaning "fisherman's net" (also חֵרֶם), is used a further 9 times. The adjective "herem" and the associate verb "haram" ("devote") come from the Semitic root Ḥ-R-M, with cognates in the Syriac and Arabic languages. The word "devoted" ("herem") is understood by Maimonides as a "complete and total transition" from one status to another. The  Targums define the word as a complete separation. According to Samuel ben Meir, this is the complete transition of an estate or object from "hullin" (mundane) status to that of "kodesh" (holy). Sources. The first of two sources of the commandment is stated in Leviticus: A second source, however, explicitly instructs that the devoted thing be given to the priest; To reconcile the seemingly incompatible instructions in the Biblical verses, the Tosefta explains them as detailing "two" types of devoted things: "hermei gavoah" (devoted things specifically consecrated by their owner to the Temple in Jerusalem) and "hermei kohanim" (devoted things  to be given the priest, as the estate or object was not designated by its owner to the Temple in Jerusalem). Section::::"Devoted property" in the territory of Joseph. Malbim, a 19th century Bible commentator, explained as referring to the practice of "herem". According to him, the tribe of Joseph desired the merit that Eleazar the high priest should be buried in their territory. Thus, when he died they designated Givat Pinchas (modern Awarta) as a "herem" estate; that is to be given the priests currently in duty as per the priestly divisions), and calculated to publicize the herem designation during  the division cycle when Pinchas was in service, thus increasing the likelihood of Pinchas burying his father in the "herem" property, which ultimately happened. Ideas behind the commandment. The Sifra describes the commandment to devote things as enabling the Israelite to do perform a commandment with objects that otherwise do not have a commandment attached to them. For example a non-kosher animal other than the firstborn of a donkey, by way of the Israelite making his possession thereof "herem", he elevates it to holiness. Maimonides describes the act of creating a "devoted" estate a worthy act, since it goes  against the sin of miserhood. In addition, he also categorizes the initiation of devoted goods by an Israelite as an act of respect and honor to the God of Israel. "Raya Mehemna" (a conversation between Moses and Elijah found as an addition to the Zohar) describes "herem" as rectifying and healing the negative emotion of anger the initiator of a devotion of property may possess. The Sifre argues that the priests' right to "herem" is a reward for Jochebed (mother of Aaron, the first priest) for rescuing the infants of Israel from the pharaonic decree of infanticide of Israelite newborns : Rabbinic laws. Undesignated "herem". Opinions differ as to what is done with "herem" in cases where the initiator of "herem" did not designate whether the property is consecrated to the Temple or to the priests ("stam herem"). Maimonides opines that this undesignated herem be given the priests by default. Maimonides further states that undesignated devoted property is considered mundane ("hullin") and may be used by the priests for personal needs. This is in contrast to the case where the person does designate his "herem" to be given the priests, in which case the "herem" retains a holy ("kodesh") state and  cannot be used for personal needs. Dispension to the mishmaroth. Allocation of "herem" may depend on the type of the object devoted; whether it is real estate or goods. According to Rav Sheshet, devotion of real estate is considered one of the four priestly gifts that is divided among the serving priestly division ("mishmar kehuna"), while tangible devoted goods are appropriated even to an individual priest not currently in active Temple service. In modern times. The "herem" commandment, although practice infrequently today, still has halakhic implication in modern times: In the diaspora. Considering that "herem" is listed as one  of the ten priestly gifts that can be given to a priest outside of Jerusalem (similar to the Pidyon HaBen and the giving of the shoulder, cheeks and maw), some "poskim" have noted that both types of devoted things, both real estate and goods, are designated and given to the priest of the beit din's choice. Solomon Luria is of the opinion that the dedicator of "herem" is required to specify that the property be given to a priest, in order for a priest to be eligible as the recipient. In terms of the "beit din" choosing an eligible  priest, Rabbi Luria opines that the status quo Kohen is sufficient to be the recipient of a devoted item and it to be "mundane" ("hullin").