(Exodus 13:11) "And it shall be, when the L–rd brings you to the land of the Canaanite": Canaan merited that the land be called by his name. What did he do (to deserve this)? When Canaan heard that Israel would enter the land, he arose and made way for them — whereupon the Holy One Blessed be He said: You made way for My children: I will call the land by your name and I will give you a land as beautiful as yours. Which is that? Africa.
And it is written (Genesis 10:15) "And Canaan begot Tziddon, his first-born, and Cheth," and (Ibid. 23:5-6) "… and the sons of Cheth answered Abraham: Hear us my lord, etc." — whereupon the Holy One Blessed be He said: You honored My loved one; I, likewise, will call the land by your name.
Shimon b. Azzai says: What is the intent of "Veha'avarta"? From (Leviticus 27:32) "Whatever (beast) passes ('ya'avor') under the staff" (for tithing), I would think that an orphan, too, (is tithed). And this would follow, viz.: If a blemished animal, which is not fit for the altar, enters the shed for tithing, then an orphan, which is fit for the altar, how much more so! — (No,) this is refuted by (the instance of) a purchased animal, which, although it is fit for the altar, does not enter the shed for tithing. No, this may be true of a purchased animal, which was not born in his domain, wherefore it does not enter the shed for tithing, as opposed to an orphan, which was born in his domain, wherefore it should enter the shed for tithing.
I have not succeeded (in deriving the halachah) by logic alone. (I must, therefore, derive it thus:) It is written here (Exodus) "Veha'avarta," and there (Leviticus) "ya'avor." Just as here, sanctity attaches to it only in the lifetime of its mother, so, there. In that case, why not say: Just as here, (in the instance of the firstling, only) males (are indicated), there, too, (only) males (should be tithed)? It is, therefore, written (Leviticus, Ibid.) "Whatever passes under the staff" — either males or females.
"and every firstling, the cast-off (i.e., the miscarriage) of a beast": The miscarriage is exempt from the (law of the) first-born, and what is born afterwards is not a firstling.
"that shall be to you": to exclude the one who sells his beast to a gentile. This would exclude the foregoing, but it would include one who buys his beast from a gentile. It is, therefore, written (Devarim 15:19) ("which is born) in your herd and in your flock" — to exclude one who buys his beast from a gentile.
"the males are the L–rd's": From here R. Yossi Haglili ruled: If a sheep had not given birth and it begot two males, their heads emerging at the same time, both revert to the Cohein, it being written "the males are the L–rd's." The sages say: This is impossible, but one is his, and the other, the Cohein's.
12
(שמות יג,יג) ["וְכָל פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה, וְאִם לֹא תִפְדֶּה, וַעֲרַפְתּוֹ, וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה."] "וְכָל פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה". "בְשֶׂה", לֹא בְעֵגֶל, לֹא בַחַיָּה, לֹא בִשְׁחוּטָה, לֹא בִטְרֵפָה, וְלֹא בַכִּלְאַיִם וְלֹא בַכּוֹי.*כּוֹי: יונק בעל גרה, איל הבר או ולד תיש וצביה. חכמים לא הכריעו אם הוא בהמה או חיה.
(Exodus 13:13) "and every firstling of an ass shall you redeem with a lamb": And not with a calf, and not with an animal, and not with a slaughtered (beast) and not with a treifah, and not with a koi (a creature that is not clearly "beast" or "animal") and not with kilayim (a hybrid).
(Ibid. 34:20) "And the firstling of an ass you shall redeem": What is the intent of this? From (Numbers 18:15) "but redeem shall you redeem the first-born of the man, and the first-born of the unclean beast," I might think that every unclean beast is understood. It is, therefore, written (Exodus 13:13) "and every firstling of an ass you shall redeem with a lamb." It is an ass that you redeem, and not the firstling of other unclean beasts.
It is, therefore, written (Ibid. 34:20) "And the firstling of an ass, etc." It is the firstling of an ass that you redeem and you do not redeem the firstling of any other unclean beast. What, then, is the intent of (Numbers 18:15) "but redeem shall you redeem, etc."? If it cannot apply to redeeming an unclean beast, understand it as indicating that one may dedicate an unclean beast to the department for Temple maintenance and redeem it thence.
"and if you do not redeem it, then you shall break its neck": From here they ruled: The mitzvah of redemption takes precedence to the mitzvah of breaking the neck.
"if you do not redeem it, you shall break its neck": Since you have caused a loss to the Cohein, you, too, shall suffer a loss. And whence is it derived that benefit may not be derived from it? It is written here "breaking," and elsewhere (in respect to the heifer of the broken neck [Devarim 21:4]), "breaking." Just as there, no benefit may be derived (from the heifer), so, here, (in respect to the first-born of an ass).
"among your sons shall you redeem": What is the intent of this? It is written (Numbers 18:16) "And redemption from one month" — general. "according to the monetary valuation, five shekalim" — particular. (In sum,) general-particular: (the rule is:) The general contains only what is (specifically) in the particular. And (Exodus 13:13) "Every human first-born among your sons shall you redeem" reverts to the general. But perhaps (instead of reversion to the general) it is added to the first generalization (i.e., "And his redemption from one month, etc.", where the rule is as indicated above)? Would you say that? Rather, (it is perceived as) general-particular-general, where the rule is: The general is of the nature of the particular, viz.: Just as the particular is movable, not mortgaged, and of monetary value in itself, so I will include all such property (as valid for redemption of one's son.) From here they ruled: All is valid for the redemption of a man's first-born, except for bondsmen, bills, land, and consecrated property.
(Exodus 13:13) "Every human first-born among your sons shall you redeem": If one had first-born from five wives, whence is it derived that he must redeem all of them? From "Every human first-born among your sons shall you redeem."
(Exodus 13:15) "and every firstling of my sons I shall redeem": Whence is it derived that if his father did not redeem him, he must redeem himself? From "and every firstling of my sons efdeh," (this being the connotation of "efdeh").
R. Yossi Haglili says: Since the Torah commands you both to redeem your son and to teach him Torah, then just as if one's father has not taught him, he must teach himself, so, if his father has not redeemed him, he must redeem himself. No, this may be true of learning Torah, which countervails all (the mitzvoth in the Torah), as opposed to redemption, which does not! — This is refuted by (the mitzvah of) circumcision, which does not countervail all, in spite of which, if his father has not circumcised him, he must circumcise himself. No, this may be true of circumcision, transgression of which is punishable by kareth, as opposed to redemption, which is not. It is, therefore, written "and every firstling of my sons efdeh." How would I derive (the same for) the other mitzvoth binding on the father vis-à-vis his son? Would you say that there is a (strategic) difference between them? I will derive it by induction from the three of them, viz.: Circumcision is not like learning Torah, and learning Torah is not like circumcision. And both are not like redemption, and redemption is not like both of them. What is common to all is that they are mitzvoth binding on the father vis-à-vis his son, and that if his father did not perform them he must do so himself, so, with all such mitzvoth.
From here it was ruled: By Torah mandate, a man must circumcise his son and redeem him and teach him Torah and teach him a trade and get him married. R. Akiva says: He must also teach him how to swim. Rebbi says: Also how to get along with others.
(Exodus 13:14) "And it shall be if your son asks you tomorrow": "tomorrow" may indicate" in the present," and it may indicate "in time to come." (Exodus 17:9) "Tomorrow I will stand on top of the hill" — in the present. (Joshua 22:24) "Tomorrow your children might say to our children" — in time to come. (It is written, Devarim 6:20) "If your son asks you tomorrow (i.e., in the time to come): What are the testimonies and the statutes, etc.":
There are four sons: a wise son, a wicked son, a simple son, and one who does not know how to ask. What does the wise son say? "What are the testimonies and the statutes and the judgments that the L-rd our G-d commanded us?" — you, likewise, "open" to him in the halachoth of Pesach — "ein maftirin achar hapesach afikoman." What does the wicked son say? (Exodus 12:26) "What is this (Pesach) service to you?" "to you" and not to him. Because he disassociated himself from the congregation and denied the foundation (of the faith), you, likewise, blunt his teeth and tell him (Ibid. 13;8) "Because of this (the mitzvoth) the L-rd wrought for me when I went out of Egypt." For me and not for you. Had you been there, you would not have been redeemed. What does the simple son say? (Ibid. 14) "What is this?" And you shall tell him (Ibid.) "With might of hand did the L-rd take us out of Egypt from the house of bondage." And he who does not know how to ask, you open for him, as it is written (Ibid. 8) "And you shall tell your son on that day, etc."
Variantly: "What are the testimonies and the statutes, etc.": R. Eliezer says: Whence is it derived that if there were a company of sages or of disciples they must occupy themselves with the halachoth of Pesach until midnight? From "What are the testimonies, etc."
(Exodus 13:15) "And it was, when Pharaoh resisted sending us out, etc." I might think, of his own will. It is, therefore, written "And the L-rd strengthened the heart of Pharaoh." (Ibid.)
"And the L-rd killed every first-born … therefore, I sacrifice to the L-rd every male first-born, etc.", wherefore our sages have said: The first-born of beasts are slaughtered in consideration of the first-born of beasts (that were killed in Egypt), and the first-born of men are redeemed in consideration of the first-born of men (i.e., the Israelites, that were saved in Egypt.)
(Ibid. 16) "And it shall be as a sign upon your hand, etc.": In four places, the mitzvah of tefillin is mentioned: (Exodus 13:1-10) "Sanctify unto Me every first-born, etc."; (Ibid. 11-16) "And it shall be, when the L-rd brings you, etc."; (Devarim 6:4-9) "Shema, etc."; and (Ibid. 11:13-21) "And it will be if you hearken, etc." From here they ruled: The mitzvah of tefillin: Four sections in the arm-piece on one parchment; four sections in the head-piece on four (distinct) parchments. And these are: "Sanctify unto Me," "And it shall be, when the L-rd brings you," "Shema," "And it will be if you hearken." If they were not written in this order, they must be secreted.
(שמות יג,יא) ["וְהָיָה כִּי יְבִאֲךָ יי אֶל אֶרֶץ הַכְּנַעֲנִי כַּאֲשֶׁר נִשְׁבַּע לְךָ וְלַאֲבֹתֶיךָ, וּנְתָנָהּ לָךְ."] "וְהָיָה כִי יְבִיאֲךָ יי אֶל אֶרֶץ הַכְּנַעֲנִי", זָכָה כְנַעַן שֶׁתִּקָּרֵא הָאָרֶץ עַל שְׁמוֹ. וְכִי מָה עָשָׂה כְנַעַן? אֶלָּא, כֵּיוָן שֶׁשָּמַע כְּנַעַן שֶׁיִּשְׂרָאֵל נִכְנָסִין לָאָרֶץ, עָמַד וּפִנָּה מִפְּנֵיהֶם. אָמַר לוֹ הַמָּקוֹם: אַתָּה פִנִּיתָ מִפְּנֵי בָנַי, אַף אֲנִי אֶקְרָא אֶת הָאָרֶץ עַל שְׁמָךְ, וְאֶתֵּן לָךְ אֶרֶץ יָפָה כְּאַרְצָךְ. וְאֵי זוֹ זוֹ? זוֹ אַפְרִיקֵי.*אַפְרִיקֵי: בימי רומא, זו טוניס והמגרב, שם נוסדה קרתגו, מושבה של צור הכנענית.
(Exodus 13:11) "And it shall be, when the L–rd brings you to the land of the Canaanite": Canaan merited that the land be called by his name. What did he do (to deserve this)? When Canaan heard that Israel would enter the land, he arose and made way for them — whereupon the Holy One Blessed be He said: You made way for My children: I will call the land by your name and I will give you a land as beautiful as yours. Which is that? Africa.
וְכֵן הוּא אוֹמֵר: (בראשית י,טו) "וּכְנַעַן יָלַד אֶת צִידֹן בְּכֹרוֹ וְאֶת חֵת." וְאוֹמֵר: (בראשית כג,ה-ו) "וַיַּעֲנוּ בְנֵי חֵת אֶת אַבְרָהָם לֵאמֹר לוֹ: שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ, בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת מֵתֶךָ, אִישׁ מִמֶּנּוּ אֶת קִבְרוֹ לֹא יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ." אָמַר לָהֶם הַמָּקוֹם: אַתֶּם כִּבַּדְתֶּם אֶת יְדִידִי, אַף אֲנִי אֶקְרָא אֶת הָאָרֶץ עַל שִׁמְכֶם, וְאֶתֵּן לָכֶם אֶרֶץ יָפָה מֵאַרְצְכֶם, וְאֵי זוֹ זוֹ? זוֹ אַפְרִיקֵי.
And it is written (Genesis 10:15) "And Canaan begot Tziddon, his first-born, and Cheth," and (Ibid. 23:5-6) "… and the sons of Cheth answered Abraham: Hear us my lord, etc." — whereupon the Holy One Blessed be He said: You honored My loved one; I, likewise, will call the land by your name.
"כַּאֲשֶׁר נִשְׁבַּע לְךָ". וְהֵיכָן נִשְׁבַּע לָךְ? (שמות ו,ח) "וְהֵבֵאתִי אֶתְכֶם אֶל הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת יָדִי לָתֵת אֹתָהּ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב, וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה, אֲנִי יי."
"as He swore to you": Where did He swear it to him? (Exodus 6:8) "And I shall bring you to the land, etc." (and see Ibid. 13:5).
"וְלַאֲבֹתֶיךָ". וְהֵיכָן נִשְׁבַּע לַאֲבוֹתֶיךָ? בְּאַבְרָהָם מַה הוּא אוֹמֵר? (בראשית טו,יח) "בַּיּוֹם הַהוּא כָּרַת יי אֶת אַבְרָם בְּרִית לֵאמֹר"; בְּיִצְחָק מַה הוּא אוֹמֵר? (בראשית כו,ג) "גּוּר בָּאָרֶץ הַזֹּאת, וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ, כִּי לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת כָּל הָאֲרָצֹת הָאֵל, וַהֲקִמֹתִי אֶת הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ." בְּיַעֲקֹב מַה הוּא אוֹמֵר? (בראשית כח,יג) "הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ, לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ."
"וּנְתָנָהּ לָךְ", שֶׁלֹּא תְהֵי בְעֵינֶיךָ כִּירוּשַׁת אָבוֹת, אֶלָּא תְהֵי בְעֵינֶיךָ כְּאִלּוּ הַיּוֹם נְתוּנָה לָךְ.
"and He shall give it to you": Let it not be in your eyes as the inheritance of the forefathers, but as He is giving it to you on that day.
(שמות יג,יב) ["וְהַעֲבַרְתָּ כָל פֶּטֶר רֶחֶם לַיי, *פֶּטֶר: כינוי לבכור, על שם שהוא פוטר, מבקיע, את רחם אמו בצאתו החוצה ראשון. וְכָל פֶּטֶר שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ, הַזְּכָרִים לַיי."] *שֶׁגֶר: ולדות של בהמות. "וְהַעֲבַרְתָּ כָל פֶּטֶר רֶחֶם". אֵין הַעֲבָרָה אֶלָּא הַפְרָשָׁה. וְכֵן הוּא אוֹמֵר: (במדבר כז,ח) "וְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר: אִישׁ כִּי יָמוּת וּבֵן אֵין לוֹ, וְהַעֲבַרְתֶּם אֶת נַחֲלָתוֹ לְבִתּוֹ."
(Exodus 13:12) "Veha'avarta every firstling": "ha'avarata" is "setting apart," as in (Numbers 278) "veha'avartem his inheritance for his daughter."
שִׁמְעוֹן בֶּן עַזַּי אוֹמֵר: "וְהַעֲבַרְתָּ כָל פֶּטֶר רֶחֶם לַיי", מַה תִּלְמֹד לוֹמַר? לְפִי שֶׁהוּא אוֹמֵר (ויקרא כז,לב) "כֹּל אֲשֶׁר יַעֲבֹר תַּחַת הַשָּׁבֶט", שׁוֹמֵעַ אֲנִי, אַף הַיָּתוֹם בְּמַשְׁמָע! וְהַדִּין נוֹתֵן: וּמָה, אִם בַּעַל מוּם, שֶׁאֵינוֹ כָשֵׁר עַל גַבֵּי הַמִּזְבֵּחַ, הֲרֵי הוּא נִכְנָס לַדֵּיר לְהִתְעַשֵּׂר, יָתוֹם, שֶׁהוּא כָשֵׁר עַל גַבֵּי הַמִּזְבֵּחַ, דִּין הוּא שֶׁיְּהֵי נִכְנָס לַדֵּיר לְהִתְעַשֵּׂר! וַהֲרֵי הַלָּקוּחַ יוֹכִיחַ,*הַלָּקוּחַ: הבהמה שקנו אותה ולא נולדה בעדר. שֶׁהוּא כָשֵׁר עַל גַּבֵּי הַמִּזְבֵּחַ, וְאֵינוֹ נִכְנָס לַדֵּיר לְהִתְעַשֵּׂר! הוּא יוֹכִיחַ עַל הַיָּתוֹם, אַף עַל פִּי שֶׁהוּא כָשֵׁר עַל גַּבֵּי הַמִּזְבֵּחַ, לֹא יְהֵי נִכְנָס לַדֵּיר לְהִתְעַשֵּׂר. לֹא! אִם אָמַרְתָּ בַּלָּקוּחַ, שֶׁלֹּא נוֹלַד בִּרְשׁוּתוֹ, לְפִיכָךְ אֵינוֹ נִכְנָס לַדֵּיר לְהִתְעַשֵּׂר, תֹּאמַר בַּיָּתוֹם, שֶׁנּוֹלַד בִּרְשׁוּתוֹ, לְפִיכָךְ יְהֵי נִכְנָס לַדֵּיר לְהִתְעַשֵּׂר.
Shimon b. Azzai says: What is the intent of "Veha'avarta"? From (Leviticus 27:32) "Whatever (beast) passes ('ya'avor') under the staff" (for tithing), I would think that an orphan, too, (is tithed). And this would follow, viz.: If a blemished animal, which is not fit for the altar, enters the shed for tithing, then an orphan, which is fit for the altar, how much more so! — (No,) this is refuted by (the instance of) a purchased animal, which, although it is fit for the altar, does not enter the shed for tithing. No, this may be true of a purchased animal, which was not born in his domain, wherefore it does not enter the shed for tithing, as opposed to an orphan, which was born in his domain, wherefore it should enter the shed for tithing.
לֹא זָכִיתִי מִן הַדִּין, נֶאֱמַר כָּן 'עֲבָרָה' וְנֶאֱמַר לְהַלָּן 'עֲבָרָה'; מָה 'עֲבָרָה' הָאֲמוּרָה לְהַלָּן, אֵין קְדֻשָּׁה חָלָה עָלָיו אֶלָּא בְחַיֵּי אִמּוֹ, אַף 'עֲבָרָה' הָאֲמוּרָה כָּן, דִּין הוּא שֶׁלֹּא תְהֵי קְדֻשָּׁה חָלָה עָלָיו אֶלָּא בְחַיֵּי אִמּוֹ. אִי מַה כָּן זְכָרִים, אַף לְהַלָּן זְכָרִים, תִּלְמֹד לוֹמַר "כֹּל אֲשֶׁר יַעֲבֹר תַּחַת הַשָּׁבֶט", אַחַת זְכָרִים וְאַחַת נְקֵבוֹת בְּמַשְׁמָע.
I have not succeeded (in deriving the halachah) by logic alone. (I must, therefore, derive it thus:) It is written here (Exodus) "Veha'avarta," and there (Leviticus) "ya'avor." Just as here, sanctity attaches to it only in the lifetime of its mother, so, there. In that case, why not say: Just as here, (in the instance of the firstling, only) males (are indicated), there, too, (only) males (should be tithed)? It is, therefore, written (Leviticus, Ibid.) "Whatever passes under the staff" — either males or females.
"וְכָל פֶּטֶר שֶׁגֶר בְּהֵמָה". אֵין פֶּטֶר שֶׁגֶר בְּהֵמָה אֶלָּא שֶׁשִּׁגְּרַתּוּ אִמּוֹ. יְהֵי פָטוּר מִן הַבְּכוֹרָה, וְהַבָּא אַחֲרָיו אֵינוֹ בְּכוֹר.
"and every firstling, the cast-off (i.e., the miscarriage) of a beast": The miscarriage is exempt from the (law of the) first-born, and what is born afterwards is not a firstling.
"אֲשֶׁר יִהְיֶה לְךָ", לְהוֹצִיא אֶת הַמּוֹכֵר עֹבֶר בְּהֶמְתּוֹ לַגּוֹי מַשְׁמָע,*עֹבֶר: עֻבָּר. מוֹצִיא אֲנִי אֶת הַמּוֹכֵר עֹבֶר בְּהֶמְתּוֹ לַגּוֹי, וּמֵבִיא אֲנִי אֶת הַלּוֹקֵחַ עֹבֶר בְּהֶמְתּוֹ שֶׁלַּגּוֹי! תִּלְמֹד לוֹמַר: (דברים טו,יט) "אֲשֶׁר יִוָּלֵד בִּבְקָרְךָ וּבְצֹאנְךָ", לְהוֹצִיא אֶת הַלּוֹקֵחַ עֹבֶר בְּהֶמְתּוֹ שֶׁלַּגּוֹי.
"that shall be to you": to exclude the one who sells his beast to a gentile. This would exclude the foregoing, but it would include one who buys his beast from a gentile. It is, therefore, written (Devarim 15:19) ("which is born) in your herd and in your flock" — to exclude one who buys his beast from a gentile.
"הַזְּכָרִים לַיי". מִכָּן הָיָה רַבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: רָחֵל שֶׁלֹּא בִכֵּרָה וְיָלְדָה שְׁנֵי זְכָרִים, וְיָצְאוּ שְׁנֵי רָאשֵׁיהֶם כְּאַחַת, שְׁנֵיהֶם לַכֹּהֵן, שֶׁנֶּאֱמַר "הַזְּכָרִים לַיי". וַחֲכָמִים אוֹמְרִים: אֵי אֶפְשָׁר! אֶלָּא אֶחָד לוֹ, וְאֶחָד לַכֹּהֵן.
"the males are the L–rd's": From here R. Yossi Haglili ruled: If a sheep had not given birth and it begot two males, their heads emerging at the same time, both revert to the Cohein, it being written "the males are the L–rd's." The sages say: This is impossible, but one is his, and the other, the Cohein's.
(שמות יג,יג) ["וְכָל פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה, וְאִם לֹא תִפְדֶּה, וַעֲרַפְתּוֹ, וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה."] "וְכָל פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה". "בְשֶׂה", לֹא בְעֵגֶל, לֹא בַחַיָּה, לֹא בִשְׁחוּטָה, לֹא בִטְרֵפָה, וְלֹא בַכִּלְאַיִם וְלֹא בַכּוֹי.*כּוֹי: יונק בעל גרה, איל הבר או ולד תיש וצביה. חכמים לא הכריעו אם הוא בהמה או חיה.
(Exodus 13:13) "and every firstling of an ass shall you redeem with a lamb": And not with a calf, and not with an animal, and not with a slaughtered (beast) and not with a treifah, and not with a koi (a creature that is not clearly "beast" or "animal") and not with kilayim (a hybrid).
(שמות לד,כ) "וּפֶטֶר חֲמוֹר תִּפְדֶּה בְשֶׂה", לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר: (במדבר יח,טו) "אַךְ פָּדֹה תִפְדֶּה אֵת בְּכוֹר הָאָדָם, וְאֵת בְּכוֹר הַבְּהֵמָה הַטְּמֵאָה תִּפְדֶּה." שׁוֹמֵעַ אֲנִי, כָּל בְּכוֹר בְּהֵמָה טְמֵאָה! תִּלְמֹד לוֹמַר "וְכָל פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה", פֶּטֶר חֲמוֹר אַתָּה פוֹדֶה, וְאֵין אַתָּה פוֹדֶה כָּל בְּכוֹר בְּהֵמָה טְמֵאָה.
(Ibid. 34:20) "And the firstling of an ass you shall redeem": What is the intent of this? From (Numbers 18:15) "but redeem shall you redeem the first-born of the man, and the first-born of the unclean beast," I might think that every unclean beast is understood. It is, therefore, written (Exodus 13:13) "and every firstling of an ass you shall redeem with a lamb." It is an ass that you redeem, and not the firstling of other unclean beasts.
דָּבָר אַחֵר: "פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה", פֶּטֶר חֲמוֹר אַתָּה פוֹדֶה, וְאֵין אַתְּ פּוֹדֶה שְׁאָר בְּהֵמָה טְמֵאָה בִּכְסוּת וְכֵלִים.
But still I would say: It is the firstling of an ass that you redeem with a lamb, and the firstling of other unclean beasts, with garments or vessels.
דָּבָר אַחֵר: "פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה", וּשְׁאָר בְּהֵמָה טְמֵאָה בִּכְסוּת וְכֵלִים! אִם כֵּן, מַה תִּלְמֹד לוֹמַר (במדבר יח,טו) "אַךְ פָּדֹה תִפְדֶּה"? אֶלָּא אִם אֵינוֹ עִנְיָן שֶׁפּוֹדִין בְּכוֹר בְּהֵמָה טְמֵאָה, תְּנֵהוּ עִנְיָן שֶׁמַּקְדִּישִׁין בְּהֵמָה טְמֵאָה לְבֶדֶק הַבַּיִת, וּפוֹדִין אוֹתָהּ מֵהֶקְדֵּשׁ בֶּדֶק הַבַּיִת.
It is, therefore, written (Ibid. 34:20) "And the firstling of an ass, etc." It is the firstling of an ass that you redeem and you do not redeem the firstling of any other unclean beast. What, then, is the intent of (Numbers 18:15) "but redeem shall you redeem, etc."? If it cannot apply to redeeming an unclean beast, understand it as indicating that one may dedicate an unclean beast to the department for Temple maintenance and redeem it thence.
"וְאִם לֹא תִפְדֶּה, וַעֲרַפְתּוֹ". מִכָּן אָמָרוּ: (בכורות א,ז) "מִצְוַת פְּדִיָּה קוֹדֶמֶת לְמִצְוַת עֲרִיפָה."
"and if you do not redeem it, then you shall break its neck": From here they ruled: The mitzvah of redemption takes precedence to the mitzvah of breaking the neck.
דָּבָר אַחֵר: "וְאִם לֹא תִפְדֶּה, וַעֲרַפְתּוֹ", אִם אֵין אַתָּה פוֹדֵהוּ, עָרְפֵהוּ. הוֹאִיל וְאִבַּדְתָּ נִכְסֵי כֹּהֵן, אַף נְכָסֶיךָ יֹאבֵדוּ. וּמְנַיִן שֶׁאָסוּר בַּהֲנָיָה? נֶאֱמַר כָּן 'עֲרוּפָה', וְנֶאֱמַר לְהַלָּן 'עֲרוּפָה'; מַה לְּהַלָּן אֲסוּרָה בַהֲנָיָה, אַף כָּן אֲסוּרָה בַהֲנָיָה.
"if you do not redeem it, you shall break its neck": Since you have caused a loss to the Cohein, you, too, shall suffer a loss. And whence is it derived that benefit may not be derived from it? It is written here "breaking," and elsewhere (in respect to the heifer of the broken neck [Devarim 21:4]), "breaking." Just as there, no benefit may be derived (from the heifer), so, here, (in respect to the first-born of an ass).
"וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (במדבר יח,טז) "וּפְדוּיָו מִבֶּן חֹדֶשׁ תִּפְדֶּה", כְּלָל; "בְּעֶרְכְּךָ כֶּסֶף חֲמֵשֶׁת שְׁקָלִים בְּשֶׁקֶל הַקֹּדֶשׁ", פְּרָט. כְּלָל וּפְרָט, אֵין בַּכְּלָל אֶלָּא מַה שֶּׁבַּפְּרָט. וּכְשֶׁהוּא אוֹמֵר "כֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה", חָזַר וְכָלַל, אוֹ כָלַל בַּכְּלָל הָרִאשׁוֹן? אָמַרְתָּ, לָאו, אֶלָּא כְּלָל וּפְרָט וּכְלָל, אֵין אַתָּה דָן אֶלָּא כְעֵין הַפְּרָט. מַה הַפְּרָט מְפֹרָשׁ בַּנְּכָסִין הַמִּטַּלְטְלִין שֶׁאֵין לָהֶן אַחְרָיוּת, אַף אֲנִי, אֵין לִי אֶלָּא נְכָסִין מִטַּלְטְלִין שֶׁאֵין לָהֶן אַחְרָיוּת. מִכָּן אָמָרוּ: (דומה ל-בכורות ח,ח) 'בַּכֹּל פּוֹדִין בְּכוֹרֵי אָדָם, חוּץ מֵעֲבָדִים וּשְׁטָרוֹת וְקַרְקָעוֹת וְהֶקְדֵּשׁוֹת.' רַבִּי אוֹמֵר: בַּכֹּל פּוֹדִין בְּכוֹרֵי אָדָם.
"among your sons shall you redeem": What is the intent of this? It is written (Numbers 18:16) "And redemption from one month" — general. "according to the monetary valuation, five shekalim" — particular. (In sum,) general-particular: (the rule is:) The general contains only what is (specifically) in the particular. And (Exodus 13:13) "Every human first-born among your sons shall you redeem" reverts to the general. But perhaps (instead of reversion to the general) it is added to the first generalization (i.e., "And his redemption from one month, etc.", where the rule is as indicated above)? Would you say that? Rather, (it is perceived as) general-particular-general, where the rule is: The general is of the nature of the particular, viz.: Just as the particular is movable, not mortgaged, and of monetary value in itself, so I will include all such property (as valid for redemption of one's son.) From here they ruled: All is valid for the redemption of a man's first-born, except for bondsmen, bills, land, and consecrated property.
"וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה." הָיוּ לוֹ חֲמִשָּׁה בְכוֹרוֹת מֵחָמֵשׁ נָשִׁים, מְנַיִן שֶׁחַיָּב לִפְדּוֹת אֶת כֻּלָּן? תִּלְמֹד לוֹמַר " וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה".
(Exodus 13:13) "Every human first-born among your sons shall you redeem": If one had first-born from five wives, whence is it derived that he must redeem all of them? From "Every human first-born among your sons shall you redeem."
דָּבָר אַחֵר: (שמות יג,טו) "וְכָל בְּכוֹר בָּנַי אֶפְדֶּה". מְנַיִן אִם לֹא פְדָאוֹ אָבִיו, הוּא יִפְדֶּה אֶת עַצְמוֹ? תִּלְמֹד לוֹמַר "וְכָל בְּכוֹר בָּנַי אֶפְדֶּה."
(Exodus 13:15) "and every firstling of my sons I shall redeem": Whence is it derived that if his father did not redeem him, he must redeem himself? From "and every firstling of my sons efdeh," (this being the connotation of "efdeh").
רַבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: הוֹאִיל וְאָמְרָה תוֹרָה, פְּדֵה אֶת בְּנָךְ, וְלַמֵּד אֶת בְּנָךְ תּוֹרָה, אִם לָמַדְתָּ עַל תַּלְמוּד תוֹרָה, שֶׁאִם לֹא לִמְּדוֹ אָבִיו, מְלַמֵּד הוּא אֶת עַצְמוֹ, כָּךְ, אִם לֹא פְדָאוֹ אָבִיו, הוּא יִפְדֶּה אֶת עַצְמוֹ. לֹא! אִם אָמַרְתָּ בְּתַלְמוּד תּוֹרָה, שֶׁהוּא שָׁקוּל כְּנֶגֶד הַכֹּל, שֶׁאִם לֹא לִמְּדוֹ אָבִיו, מְלַמֵּד הוּא אֶת עַצְמוֹ, תֹּאמַר בַּפְּדִיָּה, שֶׁאֵינָהּ שְׁקוּלָה כְּנֶגֶד הַכֹּל, לְפִי כָךְ, אִם לֹא פְדָאוֹ אָבִיו, לֹא יִפְדֶּה אֶת עַצְמוֹ! וַהֲרֵי מִילָה תּוֹכִיחַ, שֶׁאֵינָהּ שְׁקוּלָה כְּנֶגֶד הַכֹּל, שֶׁאִם לֹא מָלוֹ אָבִיו, מָל הוּא אֶת עַצְמוֹ. כָּךְ, אִם לֹא פְדָאוֹ אָבִיו, הוּא יִפְדֶּה אֶת עַצְמוֹ. לֹא! אִם אָמַרְתָּ בַּמִּילָה, שֶׁחַיָּבִין עָלֶיהָ כָּרֵת, שֶׁאִם לֹא מָלוֹ אָבִיו, הוּא מָל אֶת עַצְמוֹ, תֹּאמַר בַּפְּדִיָּה, שֶׁאֵין חַיָּבִין עָלֶיהָ כָּרֵת, לְפִי כָךְ, אִם לֹא פְדָאוֹ אָבִיו, לֹא יִפְדֶּה אֶת עַצְמוֹ! אָמַרְתָּ הֶפְרֵשׁ, וְאָדוּן בִּנְיַן אָב מִבֵּין שְׁלָשְׁתָּן: לֹא הֲרֵי מִילָה כַּהֲרֵי תַלְמוּד, וְלֹא הֲרֵי תַלְמוּד כַּהֲרֵי מִילָה, וְלֹא זֶה וָזֶה כַּהֲרֵי פְדִיָּה, וְלֹא הֲרֵי פְדִיָּה כַּהֲרֵי זֶה וָזֶה. הַצַּד הַשָּׁוֶה שֶׁבָּהֶן, כָּל שֶׁהִיא מִצְוַת הָאָב עַל הַבֵּן, שֶׁאִם לֹא עָשָׂה לוֹ אָבִיו, הוּא יַעֲשֶׂה לְעַצְמוֹ. אַף כָּל שֶׁהוּא מִצְוַת הָאָב עַל הַבֵּן כָּךְ, אִם לֹא עָשָׂה לוֹ אָבִיו, הוּא יַעֲשֶׂה לְעַצְמוֹ.
R. Yossi Haglili says: Since the Torah commands you both to redeem your son and to teach him Torah, then just as if one's father has not taught him, he must teach himself, so, if his father has not redeemed him, he must redeem himself. No, this may be true of learning Torah, which countervails all (the mitzvoth in the Torah), as opposed to redemption, which does not! — This is refuted by (the mitzvah of) circumcision, which does not countervail all, in spite of which, if his father has not circumcised him, he must circumcise himself. No, this may be true of circumcision, transgression of which is punishable by kareth, as opposed to redemption, which is not. It is, therefore, written "and every firstling of my sons efdeh." How would I derive (the same for) the other mitzvoth binding on the father vis-à-vis his son? Would you say that there is a (strategic) difference between them? I will derive it by induction from the three of them, viz.: Circumcision is not like learning Torah, and learning Torah is not like circumcision. And both are not like redemption, and redemption is not like both of them. What is common to all is that they are mitzvoth binding on the father vis-à-vis his son, and that if his father did not perform them he must do so himself, so, with all such mitzvoth.
מִכָּן אָמָרוּ: (דומה מאד לתוספתא קידושין א,ח) 'מִן הַתּוֹרָה, חַיָּב אָדָם לָמוּל אֶת בְּנוֹ, וְלִפְדּוֹתוֹ, וּלְלַמְּדוֹ תוֹרָה, וּלְלַמְּדוֹ אֻמָּנוּת, וּלְהַשִּׂיאוֹ אִשָּׁה.' רַבִּי עֲקִיבָה אוֹמֵר: אַף לְלַמְּדוֹ שַׁיִט. רַבִּי אוֹמֵר: אַף יִשּׁוּב מְדִינָה.
From here it was ruled: By Torah mandate, a man must circumcise his son and redeem him and teach him Torah and teach him a trade and get him married. R. Akiva says: He must also teach him how to swim. Rebbi says: Also how to get along with others.
(שמות יג,יד) ["וְהָיָה כִּי יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר: מַה זֹּאת? וְאָמַרְתָּ אֵלָיו: בְּחֹזֶק יָד הוֹצִיאָנוּ יי מִמִּצְרַיִם, מִבֵּית עֲבָדִים."] "וְהָיָה כִּי יִשְׁאָלְךָ בִנְךָ מָחָר". יֵשׁ מָחָר עַכְשָׁו, וְיֵשׁ מָחָר לְאַחַר זְמַן. "מָחָר לֵאמֹר", מָה זֹאת? הֲרֵי מָחָר לְאַחַר זְמַן; (שמות ח,יט) "מָחָר יִהְיֶה הָאֹת הַזֶּה", הֲרֵי מָחָר עַכְשָׁו. (שמות יז,ט) "מָחָר אָנֹכִי נִצָּב", הֲרֵי מָחָר עַכְשָׁו; (יהושע כב,כד) "מָחָר יֹאמְרוּ בְנֵיכֶם לְבָנֵינוּ", הֲרֵי מָחָר לְאַחַר זְמַן. (דברים ו,כ) "מָה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יי אֱלֹהֵינוּ אֶתְכֶם?"
(Exodus 13:14) "And it shall be if your son asks you tomorrow": "tomorrow" may indicate" in the present," and it may indicate "in time to come." (Exodus 17:9) "Tomorrow I will stand on top of the hill" — in the present. (Joshua 22:24) "Tomorrow your children might say to our children" — in time to come. (It is written, Devarim 6:20) "If your son asks you tomorrow (i.e., in the time to come): What are the testimonies and the statutes, etc.":
נִמְצֵאתָ אוֹמֵר, אַרְבָּעָה בָנִים הֵם: אֶחָד חָכָם, אֶחָד טִפֵּשׁ, אֶחָד רָשָׁע, אֶחָד שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאֹל. חָכָם מַה הוּא אוֹמֵר? (דברים ו,כ) "מָה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יי אֱלֹהֵינוּ" אוֹתָנוּ? אַף אַתָּה, פְּתַח לוֹ בְהִלְכוֹת הַפֶּסַח, אֱמֹר לוֹ: אֵין מַפְטִירִין אַחַר הַפֶּסַח אֶפִּיקוֹמוֹן.*אֶפִּיקוֹמוֹן. epikõmon: מה שֶׁבָּא אַחַר הסעודה, קינוח. טִפֵּשׁ, "לֵאמֹר: מַה זֹּאת? וְאָמַרְתָּ אֵלָיו: בְּחֹזֶק יָד הוֹצִיאָנוּ יי מִמִּצְרַיִם, מִבֵּית עֲבָדִים." רָשָׁע אוֹמֵר (שמות יב,כו) "מָה הָעֲבֹדָה הַזֹּאת לָכֶם?" וּלְפִי שֶׁהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל, אַף אַתְּ, הוֹצִיאוֹ מִן הַכְּלָל, אֱמֹר לוֹ: (שמות יג,ח) "בַּעֲבוּר זֶה עָשָׂה יי לִי", לִי, וְלֹא לָךְ! אִלּוּ הָיִיתָ שָׁם, לֹא הָיִיתָ נִגְאָל. וְשֶׁאֵינוֹ יוֹדֵעַ לִשְׁאֹל, אַתְּ פְּתַח לוֹ! שֶׁנֶּאֱמַר: (שמות יג,ח) "וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר: בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם."
There are four sons: a wise son, a wicked son, a simple son, and one who does not know how to ask. What does the wise son say? "What are the testimonies and the statutes and the judgments that the L-rd our G-d commanded us?" — you, likewise, "open" to him in the halachoth of Pesach — "ein maftirin achar hapesach afikoman." What does the wicked son say? (Exodus 12:26) "What is this (Pesach) service to you?" "to you" and not to him. Because he disassociated himself from the congregation and denied the foundation (of the faith), you, likewise, blunt his teeth and tell him (Ibid. 13;8) "Because of this (the mitzvoth) the L-rd wrought for me when I went out of Egypt." For me and not for you. Had you been there, you would not have been redeemed. What does the simple son say? (Ibid. 14) "What is this?" And you shall tell him (Ibid.) "With might of hand did the L-rd take us out of Egypt from the house of bondage." And he who does not know how to ask, you open for him, as it is written (Ibid. 8) "And you shall tell your son on that day, etc."
(דברים ו,כ) "מָה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יי אֱלֹהֵינוּ אֶתְכֶם?" רַבִּי אֱלִיעֶזֶר אוֹמֵר: מְנַיִן אַתָּה אוֹמֵר, שֶׁאִם הָיְתָה חֲבוֹרָה שֶׁלַּחֲכָמִים אוֹ שֶׁלְּתַלְמִידֵי חֲכָמִים, צְרִיכִין לַעֲסֹק בְּהִלְכוֹת הַפֶּסַח עַד חֲצוֹת? לְכָךְ נֶאֱמַר: "מָה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יי אֱלֹהֵינוּ אֶתְכֶם."
Variantly: "What are the testimonies and the statutes, etc.": R. Eliezer says: Whence is it derived that if there were a company of sages or of disciples they must occupy themselves with the halachoth of Pesach until midnight? From "What are the testimonies, etc."
(שמות יג,טו) ["וַיְהִי כִּי הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ, וַיַּהֲרֹג יי כָּל בְּכוֹר בְּאֶרֶץ מִצְרַיִם, מִבְּכֹר אָדָם וְעַד בְּכוֹר בְּהֵמָה, עַל כֵּן אֲנִי זֹבֵחַ לַיי כָּל פֶּטֶר רֶחֶם הַזְּכָרִים, וְכָל בְּכוֹר בָּנַי אֶפְדֶּה."] "וַיְהִי כִּי הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ", שׁוֹמֵעַ אֲנִי, מֵאֵלָיו! תִּלְמֹד לוֹמַר: (שמות יא,י) "וַיְחַזֵּק יי אֶת לֵב פַּרְעֹה, וְלֹא שִׁלַּח אֶת בְּנֵי יִשְׂרָאֵל מֵאַרְצוֹ."
(Exodus 13:15) "And it was, when Pharaoh resisted sending us out, etc." I might think, of his own will. It is, therefore, written "And the L-rd strengthened the heart of Pharaoh." (Ibid.)
"וַיַּהֲרֹג יי כָּל בְּכוֹר בְּאֶרֶץ מִצְרַיִם, מִבְּכֹר אָדָם וְעַד בְּכוֹר בְּהֵמָה, עַל כֵּן אֲנִי זֹבֵחַ לַיי כָּל פֶּטֶר רֶחֶם הַזְּכָרִים, וְכָל בְּכוֹר בָּנַי אֶפְדֶּה." מִכָּן אָמָרוּ: זוֹבְחִין בְּכוֹרֵי בְהֵמָה כְּנֶגֶד בְּכוֹרֵי בְהֵמָה, וּפוֹדִין בְּכוֹרֵי אָדָם כְּנֶגֶד בְּכוֹרֵי אָדָם.
"And the L-rd killed every first-born … therefore, I sacrifice to the L-rd every male first-born, etc.", wherefore our sages have said: The first-born of beasts are slaughtered in consideration of the first-born of beasts (that were killed in Egypt), and the first-born of men are redeemed in consideration of the first-born of men (i.e., the Israelites, that were saved in Egypt.)
(שמות יג,טז) "וְהָיָה לְאוֹת עַל יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ, כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ יי מִמִּצְרָיִם." בְּאַרְבָּעָה מְקוֹמוֹת מַזְכִּיר פָּרָשַׁת תְּפִלִּין: (שמות יג,ב) "קַדֶּשׁ לִי", (שמות יג,יא) "וְהָיָה כִּי יְבִאֲךָ", (דברים ו,ד) "שְׁמַע", (דברים יא,יג) "וְהָיָה אִם שָׁמֹעַ". מִכָּן אָמָרוּ: מִצְוַת תְּפִלִּין, אַרְבַּע פַּרְשִׁיּוֹת: שֶׁלַּיָּד הֵן כֶּרֶךְ אֶחָד אַרְבַּע פָּרָשׁוֹת, שֶׁלָּרֹאשׁ הֵן אַרְבַּע טוֹטָפוֹת, וְאֵלּוּ הֵן:*טוטפת: תכשיט על המצח. "קַדֶּשׁ לִי", "וְהָיָה כִּי יְבִאֲךָ", "שְׁמַע", "וְהָיָה אִם שָׁמֹעַ". כּוֹתְבָן כְּסִדְרָן, וְאִם כְּתָבָן שֶׁלֹּא כְסִדְרָן, הֲרֵי אֵלּוּ יִגָּנֵזוּ. חַסְלַת מַסֶּכְתָּה דְפֶסַח.
(Ibid. 16) "And it shall be as a sign upon your hand, etc.": In four places, the mitzvah of tefillin is mentioned: (Exodus 13:1-10) "Sanctify unto Me every first-born, etc."; (Ibid. 11-16) "And it shall be, when the L-rd brings you, etc."; (Devarim 6:4-9) "Shema, etc."; and (Ibid. 11:13-21) "And it will be if you hearken, etc." From here they ruled: The mitzvah of tefillin: Four sections in the arm-piece on one parchment; four sections in the head-piece on four (distinct) parchments. And these are: "Sanctify unto Me," "And it shall be, when the L-rd brings you," "Shema," "And it will be if you hearken." If they were not written in this order, they must be secreted.