(כח) מְלֵאָתְךָ֥ וְדִמְעֲךָ֖ לֹ֣א תְאַחֵ֑ר בְּכ֥וֹר בָּנֶ֖יךָ תִּתֶּן־לִֽי׃ (כט) כֵּֽן־תַּעֲשֶׂ֥ה לְשֹׁרְךָ֖ לְצֹאנֶ֑ךָ שִׁבְעַ֤ת יָמִים֙ יִהְיֶ֣ה עִם־אִמּ֔וֹ בַּיּ֥וֹם הַשְּׁמִינִ֖י תִּתְּנוֹ־לִֽי׃
(28) You shall not put off the skimming of the first yield of your vats. You shall give Me the male first-born among your children. (29) You shall do the same with your cattle and your flocks: seven days the male first-born shall remain with its mother; on the eighth day you shall give it to Me.
בכור בניך תתן. לי. לכל עבודת קדש, לעבודת המקדש ולתלמוד תורה כמו שהיה אחר כך בכהנים כאמרו כי שפתי כהן ישמרו דעת, ותורה יבקשו מפיהו:
בכור בניך תתן לי, to perform all kinds of sacred duties. This includes service in the Temple, teaching Torah, something which in later periods became the foremost occupation of the priests, commented upon by Maleachi 2,7 with the line כי שפתי כהן ישמרו דעת והתורה יבקשו מפיהו, “for the lips of a priest guard knowledge, and men seeking rulings from his mouth, for he is a messenger of the Lord of Hosts.”
(יט) כׇּל־פֶּ֥טֶר רֶ֖חֶם לִ֑י וְכׇֽל־מִקְנְךָ֙ תִּזָּכָ֔ר פֶּ֖טֶר שׁ֥וֹר וָשֶֽׂה׃ (כ) וּפֶ֤טֶר חֲמוֹר֙ תִּפְדֶּ֣ה בְשֶׂ֔ה וְאִם־לֹ֥א תִפְדֶּ֖ה וַעֲרַפְתּ֑וֹ כֹּ֣ל בְּכ֤וֹר בָּנֶ֙יךָ֙ תִּפְדֶּ֔ה וְלֹֽא־יֵרָא֥וּ פָנַ֖י רֵיקָֽם׃
(19) Every first issue of the womb is Mine, from all your livestock that drop a male as firstling, whether cattle or sheep. (20) But the firstling of an ass you shall redeem with a sheep; if you do not redeem it, you must break its neck. And you must redeem every male first-born among your children. None shall appear before Me empty-handed.
(א) ופטר חמור. וְלֹא שְׁאָר בְּהֵמָה טְמֵאָה: (ב) תפדה בשה. נוֹתֵן שֶׂה לַכֹּהֵן וְהוּא חֻלִּין בְּיַד כֹּהֵן, וּפֶטֶר חֲמוֹר מֻתָּר בַּעֲבוֹדָה לַבְּעָלִים: (ג) וערפתו. עוֹרְפוֹ בְּקוֹפִיץ; הוּא הִפְסִיד מָמוֹן כֹּהֵן, לְפִיכָךְ יֻפְסַד מָמוֹנוֹ: (ד) כל בכור בניך תפדה. חֲמִשָּׁה סְלָעִים פִּדְיוֹנוֹ קָצוּב, שֶׁנֶּאֱמַר וּפְדוּיָו מִבֶּן חֹדֶשׁ תִּפְדֶה (במדבר י"ח): (ה) ולא יראו פני רקם. לְפִי פְּשׁוּטוֹ שֶׁל מִקְרָא דָּבָר בִּפְנֵי עַצְמוֹ הוּא, וְאֵינוֹ מוּסָב עַל הַבְּכוֹר – שֶׁאֵין בְּמִצְוַת בְּכוֹר רְאִיַּת פָּנִים – אֶלָּא אַזְהָרָה אַחֶרֶת הִיא, וּכְשֶׁתַּעֲלוּ לָרֶגֶל לֵרָאוֹת לֹא יֵרָאוּ פָנַי רֵיקָם – מִצְוָה עֲלֵיכֶם לְהָבִיא עוֹלַת רְאִיַּת פָּנִים. וּלְפִי מִדְרַשׁ בָּרַיְתָא מִקְרָא יָתֵר הוּא, וּמֻפְנֶה לִגְזֵרָה שָׁוָה, לְלַמֵּד עַל הַעֲנָקָתוֹ שֶׁל עֶבֶד עִבְרִי שֶׁהוּא חֲמִשָּׁה סְלָעִים מִכָּל מִין וָמִין, כְּפִדְיוֹן בְּכוֹר; בְּמַסֶּכֶת קִדּוּשִׁין (דף י"ז):
(1) ופטר חמור AND THE FIRST OFFSPRING OF AN ASS [THOU SHALT REDEEM] — but not that of any other unclean animal (Bekhorot 5b). (2) תפדה בשה THOU SHALT REDEEM WITH A LAMB — one gives a lamb to the priest and it remains in his possession with the character of a non-holy object (חולין — an ordinary animal). The firstborn ass is then permitted to the owner to be used for work (Bekhorot 9b). (3) וערפתו THEN THOU SHALT BREAK ITS NECK — one breaks its neck with a hatchet and so slays it (Bekhorot 10b). The reason is: he (the owner of the ass) has caused loss to the possessions of the priest (by not giving him the lamb) therefore must he suffer loss in his possessions (Mekhilta). (4) כל בכור בניך תפדה ALL THE FIRSTBORN OF THY SONS THOU SHALT REDEEM — Five Sela’im are the ransom fixed for him, as it is said (Numbers 18:16) “And those that are to be redeemed, from a month old shalt thou redeem [according to thy valuation, for the money of five shekels]”. (For the whole of this verse cf. Rashi on 13:13). (5) ולא יראו פני ריקם AND NONE SHALL APEAR BEFORE ME EMPTY — According to the plain sense of the verse this is an independent statement and does not refer to the firstborn just mentioned — because in connection with the command concerning the firstborn there is no duty of appearing before the Lord; but it is another (a separate) prohibition merely connected by a conjunctive ו with the former statement and means: when you go up to the festival gathering to Jerusalem to appear before the Lord, none shall appear before Me empty; it is your duty to bring the burnt offering prescribed for the appearance before My face (Chagigah 7a). According to the Halachic explanation of the Boraitha this portion of the verse is redundant (since the same commandment already appears Exodus 23:15) and is consequently “free” (מופנה) to be used for a גז"ש (an analogy based on verbal similarity in two texts, viz., the word ריקם here and in the text Deuteronomy 15:13 לא תשלחנו ריקם “thou shalt not let him go away ריקם”) — it is repeated here after the law about the first born to teach you that the outfit given to a Hebrew slave when he leaves your service should consist of five Sela’im-worth of each of the things (mentioned Deuteronomy 15:14: thy sheep, thy threshing floor, and vinepress) just as the ransom of the firstborn is five Sela’im. Thus are we taught in Treatise Kiddushin 17a.
(כז) וַיִּקַּח֩ אֶת־בְּנ֨וֹ הַבְּכ֜וֹר אֲשֶׁר־יִמְלֹ֣ךְ תַּחְתָּ֗יו וַיַּעֲלֵ֤הוּ עֹלָה֙ עַל־הַ֣חֹמָ֔ה וַיְהִ֥י קֶצֶף־גָּד֖וֹל עַל־יִשְׂרָאֵ֑ל וַיִּסְעוּ֙ מֵעָלָ֔יו וַיָּשֻׁ֖בוּ לָאָֽרֶץ׃ {פ}
(27) So he took his first-born son, who was to succeed him as king, and offered him up on the wall as a burnt offering. A great wrath came upon Israel, so they withdrew from him and went back to [their own] land.
(כה) וְגַם־אֲנִי֙ נָתַ֣תִּי לָהֶ֔ם חֻקִּ֖ים לֹ֣א טוֹבִ֑ים וּמִ֨שְׁפָּטִ֔ים לֹ֥א יִֽחְי֖וּ בָּהֶֽם׃ (כו) וָאֲטַמֵּ֤א אוֹתָם֙ בְּמַתְּנוֹתָ֔ם בְּהַעֲבִ֖יר כׇּל־פֶּ֣טֶר רָ֑חַם לְמַ֣עַן אֲשִׁמֵּ֔ם לְמַ֙עַן֙ אֲשֶׁ֣ר יֵדְע֔וּ אֲשֶׁ֖ר אֲנִ֥י יי׃ {ס}
(25) Moreover, I gave them laws that were not good and rules by which they could not live: (26) When they set aside every first issue of the womb, I defiled them by their very gifts—that I might render them desolate, that they might know that I am GOD.
ולענין פדיון הבן כשבא ליתן חמש סלעים או שווייהון לכהן, שואל הכהן לאביו ואומר בכור הוא זה ואומר אין, רוצה אתה לפדותו ואומר אין, והוא אומר לבכור כשהיית במעי אמך הייתה ברשותך, ועכשיו אתה ברשותנו וקידש אותך כמו שאמרה תורה קדש לי כל בכור (שמות יג ב), והמעות או החפיצין הללו חולין הן ואתה קודש וקבלו אבותיך עליהן לפדותך בהם מן הכהן כמו שאמרה תורה ופדוייו מבן חדש תפדה בערכך כסף חמשת שקלים (במדבר יח טז), ועכשיו יצאת מרשותנו בחפיצים הללו, ונכנסת לחולין ברשות אבותיך, ואלו החפיצים יכנסו תחתיך לפדיונך לרשותנו, ואומר אבי הבכור בא"י אמ"ה אקב"ו על פדיון הבן, בא"י אמ"ה שהחיינו וקימנו והגיענו לזמן הזה, אם פדיתי אותו כראוי מוטב, ואם לאו יהא פדוי כתורה וכמצות כהלכה וכהתניית ב"ד וכבקי שבישראל:
Em relação à redenção do filho, quando vem dar cinco selas ou o equivalente ao Cohen, o Cohen pergunta ao pai: “Ele é primogênito?” O pai responde: “Sim”. “Você deseja resgatá-lo?” “Sim”.
Ele diz ao primogênito: “Quando você estava no ventre de sua mãe, você era independente. Agora você está em nossa posse e se tornou consagrado, como diz a Torá (Êx 13:2): ‘Consagre cada primogênito a mim’. Essas moedas ou objetos são mundanos enquanto você é consagrado, mas seus antepassados aceitaram resgatá-lo com eles do Cohen, assim como a Torá disse (Nm 18:16): ‘Tome como preço de resgate, a partir de um mês de idade, o equivalente a cinco siclos de prata, pelo peso do santuário’. Você está deixando nossa posse em troca dessas moedas e agora você é mundano e está na posse de seus pais, enquanto esses objetos entram em nossa posse em seu lugar para resgatá-lo.”
E estes que estiverem dispostos entrarão em seu lugar para sua redenção em nossa possessão, e meu pai, o primogênito, diz na terra do Senhor, o Todo-Poderoso, a respeito da redenção do filho, na terra do Senhor, que nos deu vida e nos ressuscitou e chegou a este tempo, se eu o redimir corretamente, é melhor, e se não, a redenção será de acordo com a Torá e de acordo com os mandamentos, de acordo com a lei e de acordo com as condições do Livro do Apocalipse e de acordo com a sabedoria de Israel: