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What does *l'di di shaveh li* ("to me it is worth") mean when a Kohen accepts an object valued at five for pidyon haben or kiddushin? The shiur analyzes the machlokes between the Rambam (רמב"ם) (Kesef Mishneh) and the Ran: does it have to be worth five to *this* Kohen, or merely to *someone* in the world? The Gemara (גמרא)'s case of Rav Kahana taking a sudra for his wife generates fundamental questions about valuation, market price versus subjective worth, and the mechanics of kinyan.
This shiur provides an in-depth analysis of Kiddushin 8a, focusing on the concept of *l'di di shaveh li* ("to me it is worth")—the formula a Kohen uses when accepting an object for pidyon haben (redemption of the firstborn) or other mitzvos requiring a fixed monetary value. The Gemara (גמרא) establishes that an object worth less than five selaim in market value can still be valid if the Kohen declares it worth five *to him*. But what does "to him" mean? Rabbi Zweig presents the fundamental dispute between the Rambam (רמב"ם) (as explained by the Kesef Mishneh/Beit Yosef) and the Ran. According to the Kesef Mishneh, *shaveh li* does not require that the object be worth five specifically to *this* Kohen—it suffices that somewhere in the world, *someone* would value it at five. The market price may be three, but if there exists a "gray market" or niche buyer willing to pay five, the Kohen can accept it as five even though he personally would not spend that amount. The Ran, by contrast, holds that the object must actually be worth five to *this particular* Kohen—or at least to people in his situation. A *gavra rabba* (great man) who needs a sudra for his uniform might value it at five even when market price is three; the Ran adds that this principle extends beyond actual *gedolim*—anyone in circumstances where they would pay the premium (e.g., desperation, urgent need) qualifies.
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Kiddushin 8a
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