The Torah in Parashat Behukotai (Vayikra 27:11) addresses the case of an animal that was consecrated as a sacrifice, but then became a “Ba’al Mum” – meaning, a disqualifying blemish surfaced on the animal’s body. In such a case, the Torah commands that the animal must be brought before a Kohen, who makes an assessment of the animal’s worth, and the owner must then purchase a new animal with that sum of money. The Sefer Ha’hinuch lists this procedure as one of the Torah’s 248 affirmative commands. This Misva applies to men and women – as both are capable of consecrating animals as sacrifices – and it applies, in a certain sense, only in the times of the Bet Ha’mikdash. Nowadays, when we do not have a Bet Ha’mikdash and thus cannot offer sacrifices, one should not consecrate an animal, and so this Misva is not practically observed. However, the Gemara states in Masechet Erchin (29) that if one did consecrate an animal nowadays, the animal is allowed to die. Another option, which the Gemara cites in the name of Shmuel, is to transfer the animal’s sanctity onto a coin, and then throw the coin into the Dead Sea, where it becomes ruined. The Debar Abraham (Rav Avraham Dov Ber Kahana-Shapiro of Kovno, Lithuania, 1870-1943) raises a question based on the Halacha that applies in the case of a consecrated animal that remains unblemished, but dies before it could be offered as a sacrifice. Unlike in the case of a Ba’al Mum, the animal is not brought before a Kohen for an assessment, because the Torah requires “Ve’he’emid” – that the animal must be made to stand before the Kohen who then makes his assessment. The Sages understood that in the case of a dead animal, since the carcass cannot stand on its own, no assessment can be made, and it cannot be redeemed. The Debar Abraham notes that seemingly, this Halacha should apply also in the case of animal consecrated nowadays, in the absence of the Bet Ha’mikdash. In this case, too, the animal cannot be brought before the Kohen for an assessment, and thus, we would assume, the sanctity cannot be transferred onto money, just like in the case of a consecrated animal that died. The Debar Abraham answered by distinguishing between the case of a dead animal, which is entirely unable to be made to stand before the Kohen, and the case of a consecrated animal nowadays, which is able to stand. It is only due to an external factor – the absence of the Bet Ha’mikdash – that an assessment of the animal cannot be made, but in principle, the animal is capable of standing before the Kohen. Therefore, its sanctity can be transferred onto a coin. This Misva, and others like it, seem very remote and irrelevant to us, since, unfortunately, we do not have a Bet Ha’mikdash, and thus do not deal with consecrated animals. In ancient times, however, when the Bet Ha’mikdash stood, these situations were as common as, for example, somebody forgetting Ya’aleh Ve’yabo. It is important that we learn and familiarize ourselves with these Halachot, and in this merit, we will, please G-d, be worthy of the restoration of the Bet Ha’mikdash, speedily and in our times, Amen.