In a critical examination of Leviticus 27:3–7, we encounter one of the most difficult passages for modern readers to reconcile with concepts of universal equality. These verses establish the "valuation" (erek) for individuals who make a special vow to dedicate themselves (or their equivalent value) to the Tabernacle.
The text provides a sliding scale based on age and sex:
| Age Group | Male Valuation | Female Valuation |
| 20 to 60 years | 50 shekels of silver | 30 shekels of silver |
| 5 to 20 years | 20 shekels of silver | 10 shekels of silver |
| 1 month to 5 years | 5 shekels of silver | 3 shekels of silver |
| Over 60 years | 15 shekels of silver | 10 shekels of silver |
1. The "Labor Theory" of Valuation
From a historical and linguistic perspective, scholars argue that these numbers do not reflect the intrinsic worth of a soul (which is infinite in Hebrew thought), but rather the economic labor capacity of the individual in an agrarian society.
The Prime Years: The highest value is assigned to males aged 20–60, the demographic most capable of heavy manual labor and military service.
The Gender Gap: The 50/30 split reflects the ancient reality of physical labor output. However, it is notable that women's value remains significant, indicating their essential role in the communal economy (weaving, agriculture, and household management).
2. The Karaite "Peshat" (Literal) Implications
A Karaite examination focuses on the fact that this is a voluntary vow.
Precision over Emotion: The Torah provides a fixed "Source Code" for these vows to prevent priests from overcharging the poor or showing favoritism to the rich. It removes subjective human judgment from the holy sanctuary.
The "Poor Man's Clause" (v. 8): Crucially, the very next verse states that if someone is too poor to pay the fixed amount, the priest shall value them according to what they can afford. This proves the valuation is about fiscal regulation, not a divine statement on human hierarchy.
3. Strategic Syncretism vs. Revelation
Critics of the Bible often use this passage to argue that the Torah is a "recycled" product of Bronze Age patriarchy.
The Secular View: This text is a "hacked" social contract designed to fund the priesthood using existing market rates for slaves or laborers.
The Theological Rebuttal: Proponents argue that by codifying these values, the Torah actually protected people. In surrounding cultures, a person's value was whatever a king or priest said it was. Leviticus creates a transparent, public "Price List" that limits the power of the religious elite.
4. Modern Implications: The "Price of a Soul"
In a "Participatory Universe," how we observe this text changes our reality:
If we observe it as Bigotry, it becomes a weapon to discredit faith.
If we observe it as Administration, it reveals a God interested in the gritty details of economic fairness and communal support.
The "Real Sin" of interpretation here: Applying 21st-century "Equality of Outcome" logic to a 14th-century BCE "Survival Economy" without looking at the underlying goal: supporting the Sanctuary.
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